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Vo LU M E 22

Pennsylvania
State Library

• I

LIBRARY OF FATHERS

OF THE

HOLY CATHOLIC CHURCH,

ANTERIOR TO THE DIVISION OF THE EAST AND WEST:

TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH.

Yet shall not thy teachers be removed into a corner any more, bi t

THINE EYES SHALL SEE THY TEACHERS. Isaiah XXX 20.

OXFORD,

JOHN HENRY PARKER;

F. AND J. R1VINGTON, LONDON.

MDCCCXLVn.

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TO THE

MOST REVEREND FATHER IN GOD

WILLIAM

LORD ARCHBISHOP OF CANTERBURY,

PRIMATE OE ALL ENGLAND,

FORMERLY REGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD,

THIS LIBRARY

ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS,
OF CHRIST’S HOLY CATHOLIC CHURCH,

-5S

WITH HIS GRACE’S PERMISSION
RESPECTFULLY INSCRIBED,

IN TOKEN OF

REVERENCE FOR HIS PERSON AND SACRED OFFICE,
AND OF

GRATITUDE FOR HIS EPISCOPAL KINDNESS.

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SEVENTEEN SHORT TREATISES

S. AUGUSTINE,

BISHOP OF HIPPO,

TRANSLATED,

WITH NOTES AND INDICES.

OXFORD,

JOHN HENRY PARKER;

F. AND J. RIYINGTON, LONDON.
MDCCCXLVII

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PREFACE.

The present volume consists of seventeen short works of
St. Augustine, all taken from the VI th volume of the Bene¬
dictine Edition, except the last, which was inserted from the
VITIth volume as connected in some degree with several of the
others, and important in itself. The first and last may be
classed together as relating to the general principles of
evidence in Religion, and the last but one with some of the
earlier ones, as going over the Creed with a particular expo¬
sition. There is of course some repetition of matter in the
several expositions of the Creed, but it was thought worth
while to put them together, both in order to give a more
complete view of his teaching, and in order to shew how
much of it was based on the Creed, and how it was used by
the Christians of that time. The Treatise on Catechizing
the Unlearned is remarkable as a specimen of the times,
besides its great value in shewing what was thought the most
needful instruction, and giving hints for conveying it, for
which purpose it should be compared with the Sermon to the
Catechumens. That on Faith and Works is very clear on its
own main subject, maintaining that the faith which saves is
the Faith of grace, which implies Love. It also contains a
remarkable discussion on the state of souls awaiting the
Judgment, from which it appears that the doctrine of a
Purgatory was then held by some, but doubted by St. Augus¬
tine. A similar doubt appears in his view of the interference
of departed Saints in human affairs, which however he con¬
siders established as a fact in some cases, though the manner

PREFACE.

of it is very doubtful, and not easily to be gathered from
appearances, which be shews to be deceptive with respect to
living persons.

The Treatises on Continence, Marriage, Virginity, and
Widowhood, together give a tolerably complete view of his
teaching on an important subject, and one which has given
occasion to many attacks upon the Fathers of the Church.
Much of what has been said against them will appear at once
on reading these to be mere misrepresentation, while on
some points there may be fair room for difference of opinion.
It is impossible to go over such ground without offending
modern delicacy, but it is probably really safer to venture on
it by the side of St. Augustine, than with many of those who
would blame him.

The Treatise on Lying is, as he says, difficult, from its
having the arguments on both sides drawn out, and his
own judgment reserved for the end. It is necessary to
remark this, as single extracts on one side might give a false
impression of his doctrine, which is as strict as possible
against lying in Christians, especially in any matter of Faith
and Religion, lie makes allowance for heathens, and persons
in any less perfect state, when their intention is good. The
argument is clearer in the work ‘ against Lying,’ where the
objections are not put as if in his own mouth, and where a
dangerous position taken up by others had roused him to
speak somewhat vehemently.

The treatise ‘ on the Work of Monks’ refers to the question,
whether manual labour is to be expected of them. The
argument turns chiefly on certain passages of Scripture,
which, without mentioning the exact case, contain principles
applicable to it. He decides in the affirmative. It is in¬
teresting as shewing something of the state of Monachism at
that early period in Africa. Cassian and Palladius must
however be consulted by any one who wishes to know the
state of it in Egypt, where it had long flourished.

PREFACE.

The principles stated in the Treatise 1 on the Profit of
Believing,’ with respect to the authority of the Church, com¬
pared with the constant appeal to the Holy Scriptures in the
rest of the works, and the manner in which those appeals
are made, shew how perfectly consistent he considered the
free use of Holy Scripture to be with the deference due to
Ecclesiastical Tradition, and how many interesting points
even his enquiring mind was content to leave uncertain.

The publication has been delayed some little time by the
Index, which would have kept it back longer but for the kind
assistance of two friends. The first ten treatises, and the last,
are translated by the Rev. C. L. Cornish, M.A. of Exeter
College, Oxford ; and the remaining six by the Rev. H.
Browne, M.A. of Corpus Christi College, Cambridge, late
Principal of the Diocesan College, Chichester.

Several new volumes are in the press, to be brought out in
the coming year; the third and last of St. Gregory’s Morals
on Job, the first of St. Augustine on the Psalms, St. Chrysos¬
tom on the second Epistle to the Corinthians. The third and
last volume of St. Chrysostom on St. Matthew, and the Acta
Martyrum from the Collection of Ruinart, are in immediate
preparation for the press.

C. M.

CONTENTS

Concerning Faith of things not seen

Page

Of Faith, and of the Creed

Of Faith and Works

Enchiridion to Lauren tius on Faith,

Hope, and Charity

On the Christian Conflict

159

Of the Catechizing of the Unlearned

187

Of Continence

243

On the Good of Marriage

274

Of Holy Virginity

308

On the Good of Widowhood

353

On Lying

382

To Consentius : Against Lying

426

Of the Work of Monks

470

On Care to be had for the Dead

517

On Patience

543

On the Creed : A Sermon to the Catechumens

563

On the Profit of Believing

577

S. AUGUSTINE

CONCERNING

FAITH OF THINGS NOT SEEN.

This tract was thought spurious by some, but is known to be St. Augustine’s
by his mention of it in Ep. ccxxxi. ad Darium Comitem. It seems to
have been written after 399, from what is said about Idols, §. 10 ; for in
that year Honorius enacted laws against them. From Ben. The reader
of Butler’s Analogy will recognise many similar turns of thought.

]. There are who think that the Christian religion is de fide
what we should smile at, rather than hold fast, for this RUM
reason, that, in it, not what may be seen, is shewn, but men nonvi-
are commanded faith of things which are not seen. We — E-NTT'R
therefore, that we may refute these, who seem to themselves
through prudence to be unwilling to believe what they
cannot see, although we are not able to shew unto human
sight those divine things which we believe, yet do shew
unto human minds that even those things which are not
seen are to be believed. And first they are to be admonished,

(whom folly hath so made subject to their carnal eyes, as
that, whatsoever they see not through them, they think not
that they are to believe,) how many things they not only
believe but also know, which cannot be seen by such eyes.

Which things being without number in our mind itself, (the
nature of which mind is incapable of being seen,) not to
mention others, the very faith whereby we believe, or the
thought whereby we know that we either believe any thing,
or believe not, being as it is altogether alien from the sight
of those eyes ; what so naked, so clear, what so certain is
there to the inner eyes of our minds ? How1 then are we not
to believe what we see not with the eyes of the body, whereas,
either that we believe, or that we believe not, in a case
where we cannot apply the eyes of the body, we without any
doubt see ?

2 Minds and nulls of men known without sight.

defide 2. But, say they, those things which are in the mind, in
RFRUM that we can by the mind itself discern them, we have no need
to know through the eyes of the body ; but those things,
which you say unto us that we should believe, you neither
point to without, that through the eyes of the body we may
know them ; nor are they within, in our own mind, that by
exercising thought we may sec them. And these things
they so say, as though any one would be bidden to believe,
if that, which is believed, he could already see set before
him. Therefore certainly ought we to believe certain
» mere- temporal things also, which we see not, that we may merit1
amur to see eternal things also, which we believe. But, whosoever
thou art who wilt not believe save what thou seest, lo, bodies
that are present thou seest with the eyes of the body, wills
and thoughts of thine own that are present, because they arc
in thine own mind, thou seest by the mind itself ; tell me,
I pray thee, thy friend’s will towards thee by what eyes seest
thou ? For no will can be seen by the eyes of the body.
What ? sec you in your own mind this also which is going on
in the mind of another ? But if you see it not, how do you
repay' in turn the good will of your friend, if what you
cannot see, you believe not ? Will you haply say that you see
the will of another through his works ? Therefore you will
see acts, and hear words, but, concerning your friend’s will,
that which cannot be seen and heard you will believe. For
that will is not colour or figure, so as to be thrown upon the
eyes; or sound or strain, so as to glide into the ears; nor
5 affec- indeed is it your own, so as to be perceived by the motion*
tioim of your own heart. It remains therefore that, being neither
seen, nor heard, nor beheld within thyself, it be believed,
that thy life be not left deserted without any friendship, or
affection bestowed upon thee be not repaid by thee in
return. Where then is that which thou saidest, that thou
oughtest not to believe, save what thou sawest either out¬
wardly in the body, or inwardly in the heart ? Lo, out of
thine own heart, thou believest an heart not thine own ; and
lendest thy faith, where thou dost not direct the glance of thy
body or of thy mind. Thy friend’s face thou discernest by
thy own body, thy own faith thou discernest by thine own
mind ; but thy friend’s faith is not loved by thee, unless there

Ventures made for trial shew some belief

be in thee in return that faith, whereby thou mayest believe qu.e
that which in him thou seest not. Although a man may oentur.
also deceive by feigning good will, and hiding malice : ~
or, if he have no thought to do harm, yet by expecting some
benefit from thee, feigns, because he has not, love.

3. But you say, that you therefore believe your friend,
whose heart you cannot see, because you have proved him
in your trials, and have come to know of what manner of
spirit he was towards you in your dangers, wherein he
deserted you not. Seemeth it therefore to you that we must
wish for our own affliction, that our friends’ love towards us
may be proved ? And shall no man be happy in most sure
friends, unless he shall be unhappy through adversity ? so
that, forsooth, he enjoy not the tried love of the other, unless
he be racked by pain and fear of his own ? And how in the
having of true friends can that happiness be wished for, and
not rather feared, which nothing save unhappiness can put
to the proof? And yet it is true that a friend may be had
also in prosperity, but proved more surely in adversity.

But assuredly in order to prove him, neither would you ii.
commit yourself to dangers of your own, unless you believed ;
and thus, when you commit yourself in order to prove,
you believe before you prove. For surely, if we ought not
to believe things not seen ", since indeed we believe the
hearts of our friends, and that, not yet surely proved ; and,
after we shall have proved them good by our own ills,
even then we believe rather than see their good will towards
us: except that so great is faith, that, not unsuitably, we
judge that we see, with certain eyes of it, that which we
believe, whereas we ought therefore to believe, because we
cannot see.

4. If this faith be taken away from human affairs, who but
must observe how great disorder in them, and how fearful
collision must follow? For who will be loved by any
n^^^iutual affection, (being that the loving1 itself is in-'dileetio
^^^^■kwhat I see not, 1 ought not to believe? There-

is corrupt. A Ms. will be, ‘ For certainly if you will not
reads, ‘si non have us believe tilings unseen, we ought
ye read ‘ Si non not (to believe this,) since & c.’

4 Mutual lore , cren in families, is by faith in the unseen.

de fide fore will the whole of friendship perish, in that it consists

- not save of mutual love. For what of it will it be able to

receive from any, if nothing of it shall be believed to be
shewn ? Further, friendship perishing, there will be preserved
in the mind the bonds neither of marriages, nor of kindreds
and relations; because in these also there is assuredly a
friendly union of sentiment. Spouse therefore will not be
able to love spouse in turn, inasmuch as each believes not
the other’s love, because tire love itself cannot be seen. Nor
will they long to have sons, who they believe not will make
them a return. And if these be born and grow up, much
less will the parents themselves love their own children,
whose love towards themselves in those children’s hearts they
will not see, it being invisible; if it be not praiseworthy
faith, but blameable rashness, to believe those things which
are not seen. Why should I now speak of the other con¬
nections, of brothers, sisters, sons-in-law, and fathers-in-
law, and of them who arc joined together by any kindred
or affinity, if love is uncertain, and the will suspected, that
of parents by sons, and that of sons by parents, whilst due
benevolence is not rendered ; because neither is it thought
to be due, that which is not seen in another not being
thought to exist. Further, if this caution be not a mark of
‘ingenl- ability1, but be hateful, wherein we believe not that we are
08a loved, because we see not the love of them who love, and
repay not them, unto whom we think not that we owe a
return; to that degree are human affairs thrown into dis¬
order, if what we see not we believe not, as to be altogether
and utterly overthrown, if we helieve no wills of men, which
assuredly we cannot see. I omit to mention in how many
things they, who find fault with us because we believe what
we see not, believe report or history; or concerning places
where they have not themselves been; and say not, we
believe not, because we have not seen. Since if they^jay
this, they arc obliged to confess that their own parer
not surely known to them: because on this point
have believed the accounts of others telling
are unable to shew it, because it is a
retaining themselves no sense of that tiniCj
assent without anv doubting to others sj

Prophecy of herself the Church's proof of things unseen. 5
and unless this be done, there must of necessity be incurred ou®

...... . ... . NON VI-

a faithless impiety towards parents, whilst we are, as it were, DENTuit
shewing a rashness of belief in those things which we
cannot see. Since therefore, if we believe not those things iii.
which we cannot see, human society itself, through concord
perishing, will not stand; how much more is faith to be
applied to divine things, although they be not seen; failing
the application of which, it is not the friendship of some
men or other, but the very chiefest bond of piety1 that is‘‘reli-
violated, so as for the chiefest misery to follow. ftoward

5. But you will say, the good will of a friend towards me, parents)
although I cannot see it, yet can I trace it out by many
proofs ; but you, what things you will us to believe not
being seen, you have no proofs whereby to shew them. In
the mean time it is no slight thing, that you confess that by
reason of the clearness of certain proofs, some things, even
such as are not seen, ought to be believed : for even
thus it is agreed, that not all things which are not seen, are
not to be believed; and that saying, ‘ that we ought not to
believe thiugs which we see not,’ falls to the ground, cast
away, and refuted. But they are much deceived, who think
that we believe in Christ without any proofs concerning
Christ. For what are there clearer proofs than those things,
which we now see to have been foretold and fulfilled ?
Wherefore do ye, who think that there are no proofs why
ye ought to believe concerning Christ those things which ye
have not seen, give heed to what things ye see. The
Church herself addresses you out of the mouth of a mother’s
love: ‘ I, whom ye view with wonder throughout the whole
world, bearing fruit and increasing, was not once such as ye
now behold me. But, In thy Seed shall all nations be Gen. 22,
blessed. When God blessed Abraham, He gave the promise 18‘
of me ; for throughout all nations in the blessing of Christ
am I shed abroad. That Christ is the Seed of Abraham, the
order of successive generations bears witness. Shortly to
sum up which, Abraham begat Isaac, Isaac begat Jacob,

Jacob begat twelve sons, of whom sprung the people Israel.

For Jacob himself was called Israel. Among these twelve
sons he begat Judah, whence the Jews have their name, of
whom was born the Virgin Mary, who bore Christ. And, lo.

A> Huhj Chin ch recounts prophecies of Christ and of herself.

define in Christ, that is, in the seed of Abraham, that all the nations
M are blessed, ye see and are amazed: and do ye still fear to
believe in Him, in Whom ye ought rather to have feared not
to believe ? What ? doubt ye, or refuse ye to believe, the
travail of a Virgin, whereas ye ought rather to believe that it
was fitting that so God should be bom Man. For this also
is. 7,1 4. receive ye to have been foretold by the Prophet; liehold,
23! ’ a Virgin shall conceive in (he womb, and shall, briny forth

a Son, and (hey shall call His Name Emmanuel, which is,
being interpreted, God with us. Ye will not therefore
doubt of a Virgin bringing forth, if ye be willing to believe
of a God being born ; leaving not the governance of the
world, and coming unto men in the flesh ; unto llis Mother
bringing fruitfulness, not taking away maidenhood. For
1 Mss. thus behoved it that lie should bo born as Man, albeit1 lie
If lf was ever 9 God, by which birth lie might become a God unto
per.’ us. Hence again the Prophet says concerning Him, Thy
l’s. 4r>, Throne, O God, is for ever and ever ; a sceptre of right, the
sceptre of Thy Kingdom. Thou hast loved righteousness y
and hated iniquity; therefore God, 'Thy God, hath anointed
Thee with the oil of gladness above Thy fellows. This
anointing is spiritual, wherewith God anointed God, the
Father, that is, the Son : whence called from the Chrism,
that is, from the anointing, we know Him as Christ. I am
the Church, concerning whom it is said unto Ilitn in the
same Psalm, and what was future foretold as already done;
There stood at Thy right hand the Queen, in a vesture of
gold, in raiment of divers colours; that is, in the mystery of
wisdom, ‘ adorned with divers tongues.’ There it said unto
me, Hearken, O daughter, and see, and incline thine ear,
and forget thy ou n people and thy father's house : for the
King hath desired thy beauty: seeing that He is the Lord
thy God: and the daughters of Tyre shall worship Him
with gifts, thy face shall all the rich of the people entreat.
All the glory of that King's daughter is within, in fringes
of gold, with raiment of divers colours. There shall be
brought unto the King the maidens after her; her com¬
panions shall be brought unto Thee. They shall be brought
with joy and gladness, they shall be brought into the
Temple of the King. Instead of thy fathers, there are

Fulfilment in conversions of Nations and calling of Saints. 7
born unto thee sons, thou shalt set them as princes over cm

non V I-

the whole earth. They shall be mindful of thy name, DENTUU
even from generation to generation. Therefore shall the
people confess unto thee for ever , and for ever and ever.

6. If this Queen ye see not, now rich also with royal
progeny. If she see not that fulfilled which she heard to
have been promised, she, unto whom it was said, Hear ,

O daughter , and see . If she hath not left the ancient rites
of the world, she, unto whom it was said, Forget thy own
people and thy Father's house. If she confesses not every
where Christ the Lord, she, unto whom it was said, The
King hath desired thy beauty, for He is the Lord thy God.

If she sees not the cities of the nations pour forth prayers
and offer gifts unto Christ, concerning Whom it was said
unto her, There shall worship Him the daughters of Tyre
with gifts. If the pride also of the rich is not laid aside,
and they do not entreat help of the Church, unto whom it was
said, Thy face shall all the rich of the people entreat. If
He acknowledges not the King’s daughter, unto Whom she
was bidden to say, Our Father , Who art in Heaven ; and Matt. 6,
in her saints in the inner man she is not renewed from 2*cor 4
day to day, concerning whom it was said, All the glory 16-
of that King's daughter is within: although she strike
upon the eyes of them also that are without with the
blaze' of the fame of her preachers, in diversity of tongues,
as in fringes of gold, and raiment of divers colours. If
there be not, now that His fame is spread abroad in every
place by His good odour, virgins also brought unto Christ Song of
to be consecrated, of Whom it is said, and to Whom itSo1-1’3'
is said, There shall be brought unto the King the virgins
after her, her companions shall be brought unto Thee. And
that they might not seem to be brought like captives, into
some, as it were, prison, he says, They shall be brought in joy
and gladness, they shall be brought into the King's temple.

If she brings not forth sons, that of them she may have, as
it were, fathers, whom she may appoint unto herself every
where as rulers, she, unto whom it is said, Instead of thy
fathers there are born unto thee sons, thou shalt set them as
princes over the whole earth : unto whose prayers their

c Ben. conj. 1 fulgente,’ for ‘ fulgentes.’

,s The Church pi ores /mst fuels, not seen, by present, seen.

de fide mother both preferred and made subject, commends herself,
They shall be mindful of thy name, even from generation to
generation. If, by reason of the preaching of those same
fathers, wherein they have without ceasing made mention of
her name, there are not so great multitudes in her gathered
together, and without end in their own tongues unto her
confess the praise of grace, unto whom it is said, Therefore
shall the people confess unto thee for ever, and for ever and
iv. ever. It these things are not so shewn to be clear, as that
the eyes o t enemies find not in what direction to turn aside,
where the same clearness strikes them not, so as by it to be
obliged to confess what is evident: you perhaps assert with
reason, that no proofs are shewn to you, by seeing which
you may believe those things also which you see not. But
if those things, which you see, both have been foretold long
before, and are so clearly fulfilled ; if the truth itself makes
itself clear to you, by effects d going before and following
after, O remnant of unbelief, that ye may believe the things
which you see not, blush at those things which ye see.

7. ‘Give heed unto me, the Church says unto you; give
heed unto me, whom ye sec, although to see ye be unwilling.
For the faithful, who were in those times in the land of
Judaea, were present at, and learnt as present, Christ’s won¬
derful birth of a virgin, and His passion, resurrection,
ascension; all His divine words and deeds. These things
ye have not seen, and therefore ye refuse to believe. There¬
fore behold these things, fix vour eyes on these things, these
things which ye see reflect on, which are not told you as
things past, nor foretold you as things future, but are shewn
you as things present. What ? seemeth it to you a vain or a
light thing, and think you it to be none, or a little, divine
miracle, that in the name of One Crucified the whole human
race runs? Ye saw not what was foretold and fulfilled
Is. 7, 14. concerning the human birth of Christ, Behold, a Virgin shall
conceive in the womb, and shall bear a Son; but you see
the Word of God which was foretold and fulfilled unto

Gen. 22, Abraham, In thy seed shall all nations be blessed. Ye
18.

d The Prophecy might be called an words going before and effects following
‘effect’ as well as its fulfilment; or after.’ For further illustration see St.
read ‘ verbis’ for ‘ vobis,’ ‘ clear by Aug. on Ps. 45.

FulfilmentinPassionandResurrection unseen; in Church seen 9

saw not what was foretold concerning the wonderful works qujs
of Christ, Come ye, and see the ivories of the Lord, what DEntur
wonders He hath set upon the earth: but ye see that which Ps.46,8.
was foretold, The Lord said unto Me, My Son art Thou, I Ps 2,7.
have this day begotten Thee; demand of Me and I will give ^eb 1
Thee nations as Thy inheritance, and as Thy possession the 5; 5,5.
bounds of the earth. Ye saw not that which was foretold 33 * ’
and fulfilled concerning the Passion of Christ, They pierced ps. 22,
My hands and My feet, they numbered all My bones; but they ]g* 17‘
themselves regarded and beheld Me; they divided among them John 19,
My garments, and upon My vesture they cast the lot ; but ye“
see that which was in the same Psalm foretold, and now is
clearly fulfilled ; All the ends of the earth shall remember Ps. 22,
and be turned unto the Lord, and all the kindreds of the 27‘ 28‘
nations shall worship in His sight ; for the kingdom is the
Lord's , and He shall rule over the nations. Ye saw not
what was foretold and fulfilled concerning the Resurrection
of Christ, the Psalm speaking, in His Person, first concerning
His betrayer and persecutors: They went forth out of doors, ps. 4i;
and spake together: against Me whispered all My enemies, 6 — 8-
against Me thought they evil for Me ; they set in order an
unrighteous word against Me. Where, to shew that they
availed nothing by slaying Him Who was about to rise again,

He adds and says; What? will not He, that sleeps, add
this, that He rise again ? And a little after, when He had
foretold, by means of the same prophecy, concerning His
betrayer himself, that which is written in the Gospel also,

He that did eat of My bread, enlarged his heel upon Me, ps. 4 1 ,
that is, trampled Me under foot: He straightway added, 9,1°’
But do Thou, O Lord, have mercy upon Me, and raise Thou
Me up again, and l shall repay them. This was fulfilled,

Christ slept and awoke, that is, rose again: Who through
the same prophecy in another Psalm says, I slept and took Ps. 4,8.
my rest; and / rose again, for the Lord will uphold Me.

But this ye saw not, but ye see His Church, concerning
whom it is written in like manner, and fulfilled, O Lord My jer. m,
God, the nations shall come unto Thee from the extremity 19-
of the earth and shall say, Truly our fathers worshipped
lying images, and there is not in them any profit. This
certainly, whether ye will or no, ye behold; even although

10 Fall of idols, worship every where. Past, Present, and Future

de fide ye yet believe, that there either is, or was, in those idols
ltEK.1'” some profit; yet certainly unnumbered peoples of the nations,
after having left, or cast away, or broken in pieces such like
Jer. 16, vanities, ye have heard say. Truly our fathers worshipped
n>. 2°.i iying images, and there is not in them any prof t ; shall a
man make gods, and, lo, they are no gods ? Nor think that
it was foretold that the nations should come unto some one
place of God, in that it was said, Unto Thee shall the nations
come from the extremity of the earth. Understand, if you
can, that unto the God of the Christians, Who is the Supreme
and True God, the peoples of the nations come, not by
walking, but bv believing. For the same thing was by
Zeph. 2, another Prophet thus foretold, The Lord, sailli he, shall pre¬
vail against them, and shall utterly destroy all the gods of
the nations of the earth : and all the isles of the nations
shall worship Him, each man from his place. Whereas the
one says, Unto Thee all nations shall come; this the other
says, ‘ They shall worship Him, each man from his place.’
Therefore they shall come unto Him, not departing from
their own place, because believing in Him they shall find
Him in their hearts. Ye saw not what was foretold and
Pt>. 108, fulfilled concerning the ascension of Christ; He Thou exalted
"■ above the Heavens, () God; but ye see what follows imme¬
diately after, And above all the earth Thy Glory. Those
things concerning Christ already done and past, all of them
ye have not seen ; but these things present in llis Church ye
deny not that ye see. Both things we point out to you as
foretold; but the fulfilment of both we are therefore unable
to point out for you to sec, because we cannot bring back
into sight things past.

v 8. But as the wills of friends, which are not seen, are
believed through tokens which are seen; thus the Church,
which is now seen, is, of all things which are not seen,
but which are shewn forth in those writings wherein itself
also is foretold, an index of the past, and a herald of the
future. Because both things past, which cannot now be
seen, and things present which cannot be seen all of them,
at the time at which they were foretold, no one of these
could then be seen. Therefore, since they have begun to
come to pass as they were foretold, from those things which

in the Church. Witness , and foretold stale of the Jews. 11

have come to pass unto those which are coming to pass, qu^
those things which were foretold concerning Christ and the deniur
Church have run on in an ordered series: unto which series ~
these pertain concerning the day of Judgment, concerning
the resurrection of the dead, concerning the eternal damna¬
tion of the ungodly with the devil, and concerning the
eternal recompense of the godly with Christ, things which,
foretold in like manner, are yet to come. Why therefore
should we not believe the first and the last things which we
see not, when we have, as witnesses of both, the things
between, which we see, and in the books of the Prophets
either hear or read both the first things, and the things
between, and the last things, foretold before they came to
pass? Unless haply unbelieving men judge those things to
have been written by Christians, in order that those things
which they already believed might have greater weight of
authority, if they should be thought to have been promised
before they came.

9. If they suspect this, let them examine cai'efully the vi.
copies1 of our enemies the Jews. There let them read those' codices
things of which we have made mention, foretold concerning
Christ in Whom we believe, and the Church whom we
discern from the toilsome beginning of faith even unto the
eternal blessedness of the kingdom. But, whilst they read,
let them not wonder that they, whose are the books, under¬
stand not by reason of the darkness of enmity. For that they
would not understand was foretold beforehand by the same
Prophets ; which it behoved should be fulfilled in like
manner as the rest, and that by the secret and just judgment
of God a due punishment should be rendered to their deserts.

He indeed, Whom they crucified, and unto Whom they gave
gall and vinegar, although when hanging upon the Tree, by
reason of those whom He had been about to lead forth from
darkness into light, He said unto the Father, Forgive them, Luke23,
for they know not what they do; yet by reason of those
whom through more hidden causes He had been about to
desert, by the Prophet so long before foretold, They gave Me Ps. 69,
gall for My meat, and in My thirst they gave Me vinegar to~
drink; let their table become a snare before them, and a
recompense, and a stumbling-block: let their eyes be

12 The Jeus preserved to attest their Scriptures.

de fide darkened that they see not, and ever how Thou down their
rerum Thus, having with them the clearest testimonies of

our cause, they walk round about with eyes darkened, that
by their means those testimonies may be proved, wherein
they themselves are disapproved. Therefore was it brought
to pass, that they should not be so blotted out, as that this same
sect should altogether exist not: but it was scattered abroad
upon the earth, in order that, carrying with it the prophecies
of the grace conferred upon us, more surely to convince un¬
believers, it might every where profit us. And this very
thing which I assert, receive ye after what manner it was
Ps. 69, prophesied of: Slay them not, saith He, lest at any time
they forget Thy law, but scatter them abroad in Thy might.
Therefore they were not slain, in that they forgot not those
things which were read and heard among them. For if they
were altogether to forget, albeit they understand not, the
Holy Scriptures, they would be slain in the Jewish ritual
itself; because, when the Jews should know nothing of the
Law and of the Prophets, they would be unable to profit
us. Therefore they were not slain, but scattered abroad ; in
order that, although they should not have in faith, whence
they might be saved; yet they should retain in their memory,
whence we might be helped; in their books our supporters,
in their hearts our enemies, in their copies our witnesses,
vii. 10- Although, even if there went before no testimonies
concerning Christ and the Church, whom ought it not to
move unto belief, that the Divine brightness hath on a sudden
shone on the human race, when we see, (the false gods now
abandoned, and their images every where broken in pieces,
their temples overthrown or changed into other uses, and so
many vain rites plucked out by the roots from the most
inveterate usage of men,) the One True God invoked by all ?
And that this hath been brought to pass by One Man, by
men mocked, seized, bound, scourged, smitten with the palms
of the hand, reviled, crucified, slain: His disciples, (whom
‘idiotas He chose common men1, and unlearned, and fishermen, and
publicans, that by their means His teaching might be set
forth,) proclaiming His Resurrection, His Ascension, which
they asserted that they had seen, and being filled with the
Holy Ghost, sounded forth this Gospel, in all tongues which

Success of the Gospel, as foretold, proves God's Name. 13

they had not learned. And of them who heard them, part qu m
believed, part, believing not, fiercely withstood them who ^entur
preached. Thus while they were faithful even unto death
for the truth, strove not by returning evil, but by enduring,
overcame not by hilling, but by dying; thus was the world
changed unto this religion, thus unto this Gospel were the
hearts of mortals turned, of men and women, of small and
great, of learned and unlearned, of wise and foolish, of
mighty and weak, of noble and ignoble, of high and low, and
throughout all nations the Church shed abroad so increased,
that even against the Catholic faith itself there arises not
any perverse sect, any kind of error, which is found so to
oppose itself to Christian truth, as that it affect not and go
not about to glory in the name of Christ: which very enror
would not be suffered to spring up throughout the earth,
were it not that the very gainsaying exercised an wholesome
discipline. How1 would The Crucified have availed so 1 lit.
greatly, had He not been God that took upon Him Man, 1,'hen'
even if He had through the Prophet foretold no such things
to come ? But when now this so great mystery of godliness
hath had its prophets and heralds going before, by whose
divine voices it was afore proclaimed ; and when it hath
come in such manner as it was afore proclaimed, who is
there so mad as to assert that the Apostles lied concerning
Christ, of Whom they preached that He was come in such
manner as the Prophets foretold afore that He should come,
which Prophets were not silent as to true things to come
concerning the Apostles themselves ? For concerning these
they had said, There is neither speech nor language, whereof Ps. 19,
their voices are not heard; their sound went out into all the ‘ ’
earth, and their words unto the ends of the world. And this
at any rate we see fulfilled in the world, although we have
not yet seen Christ in the flesh. Who therefore, unless blinded
by amazing madness, or hard and steeled by amazing
obstinacy, would be unwilling to put faith in the sacred
Scriptures, which have foretold the faith of the whole
world ?

11. But you, beloved, who possess this faith, or who have vifi.
begun now newly to have it, let it be nourished and increase
in you. For as things temporal have come, so long before

1 4 Prophecy speaks of evils avowed the Church.
de fide foretold , so will things eternal also come, which are promised.

RERU M ° . , .

qc.« Not let them deceive you, either the vain heathen, or the
dentur ^se ^ws, or die deceitful heretics, or also within the
Catholic (Church) itself evil Christians, enemies by so much
the more hurtful, as they are the more within us. For, lest
on this subject also the weak should be troubled, divine
prophecy hath not been silent, where in the Song of Songs
the Bridegroom speaking unto the Bride, that is, Christ the

°2 ^ord llnto die Church, sailli, As a lily in the midst of

1 proli - thorns , so is my best Beloved' in the midst of the daughters.
Mat 13 He sa'd not, in the midst of them that are without; but, in

9. the midst of daughters. Whoso hath ears to hear , let him

hear: and whilst the net which is cast into the sea, and
ib.4"-50. gathers together all kinds of fishes, as saith the holy Gospel,
is being drawn unto the shore, that is, unto the end of the
world, let him separate himself from the evil fishes, in heart,
not in body ; by changing evil habits, not by breaking sacred
nets ; lest they who now seem being approved to lie
mingled with the reprobate, find, not life, but punishment
everlasting ', when they shall begin on the shore to be
separated.

Some Ms9. ‘ that they iVc. may find not punishment, but life.’

S. AUGUSTINE

FAITH, AND OF THE CREED.

S. Aug. Retract, i. 17- About the same time in the presence and by order a.d.393.
of the Bishops, who were holding a full Council of Africa at Hippo-
Regius, 1 discoursed, as a Presbyter, of Faith and the Creed. Which
discourse, at the very earnest request of some particular friends, I have
formed into a book ; in which the truths themselves are treated of, with¬
out adopting the form of words which is given to the Competentes to
learn by heart. In this book, in treating of the Resurrection of the
flesh, I say, “ The body will rise again according to Christian Faith, Cap. 10.
“ which cannot deceive. He who thinks this incredible attends to what See S.

“ the flesh is now, but does not consider what it will then be; because in that
“ time of our angelical change it will be no more flesh and blood, but only xiv. 72.
“ body and the rest of what I there say of the change ofterrestrial bodies
into celestial bodies, because the Apostle said in speaking thereof, Flesh
and blood shall not inherit the kingdom of God. But whoso takes this so ’
as to think that the earthly body, such as we have now, is in resurrection
so changed into a heavenly body, as that there will be no limbs nor
substance of flesh, must doubtless be set right by reminding him of the
Lord’s Body, who appeared after Resurrection in the same members,
not only to be seen by the eyes, hut also to be handled with the hands,
and even proved Himself to have flesh by discourse, saying, Handle Me, Lube
and see, for a spirit hath not flesh and bones, as ye see Me have. Whence 2 39-

it is plain that the Apostle did not deny that there will be the substance
of flesh in the Kingdom of God; but either called men who were after
the flesh ‘ flesh and blood,’ or the corruption of the flesh itself, which
then surely will be no more. For when he had said, Flesh and blood
shall not inherit the kingdom of God, it is right to understand him as
having added for explanation what follows directly, Neither shall cor¬
ruption inherit incorruption. Of which point, on which it is so difficult
to convince unbelievers, any one who will read my last book ‘ On the Cap- 5.
City of God’ will see that I have treated with all the pains I could an^^'
bestow.

1(> The faith. of the Cteed guarded by explanations.

DE FIDE
ETSYM-
BOLO.

Hab. 2,
4.

Rom. 1,
17.

Gal. 3,
11.

Heb. 10,
38.
Kom.
10, 10.

Is. 7, 0.
LXX.

11.

Seeing ;that it Jit^h been written. and confirmed by most
strong authority of Apostolic teaching, That the just liveth
of faith ; and that this faith requires of us the duty both of
heart and tongue: for the Apostle says, With the heart man
believeth unto righteousness, and with the mouth confession
is made unto salvation : it behoveth that we be mindful both
of righteousness and of salvation. Since of a truth being
about to reign hereafter in everlasting righteousness, we
cannot be saved from this present evil world, unless also
we ourselves, striving for the salvation of our neighbours,
make profession likewise, with the mouth, of the faith which
we bear in the heart : and that this faith be not in any part
violated in ourselves by the deceitful craftiness of heretics,
we must with pious and cautious vigilance provide. However
the Catholic Faith in the Creed is known to the faithful, and
committed to memory, with as much brevity of speech as the
matter allowed, in order that, to those who have been born
again in Christ, commencing and still suckling, not yet
strengthened by most diligent and spiritual handling and
knowledge of the divine Scriptures, there might be put
together in few words for their belief, what was afterwards in
many words to be expounded to them as they should
advance, and rise unto divine doctrine by the assured
firmness of humility and charity. Wherefore beneath these
very few words put together in the Creed, the most part of
heretics have endeavoured to hide their poisons ; whom the
Divine mercy hath resisted and yet resists by means of
spiritual men. Who in respect of the Catholic Faith have
obtained, not only to receive and believe it in these words,
but further, by* the enlightening of the Lord, to understand
and know it. For it is written, Unless ye shall believe, ye
shall not understand. But the handling of the Faith avails
to the fortifying of the Creed: not that itself should be given
in place of the Creed, to those who are now obtaining the
grace of God, to be committed to memory and repeated, but
that those things which are contained in the Creed it may
guard against the lyings in wait of heretics by Catholic
authority, and by a more fortified defence.

2. For certain have endeavoured to persuade that God the

Omnipotence implies creation of matter from nothing. 17
Father is not Almighty; not that they have dared to assert defide

* m ET SYM-

this, but in their own traditions are convicted of thus bolo.
holding and believing. For wherein they assert that there
is a nature* which God Almighty created not, out ot which
nature however He framed this world, which they grant
hath been beautifully set in order; they so deny God to be
Almighty, as not to believe that He could have created the
world, unless for the framing of it He should make use of
another nature, which was already in existence, and which
Himself had not created ; forsooth from their carnal use of
seeing smiths, and house-builders, and workmen of all kinds,
who, unless they be aided by materials already prepared,
are unable to arrive at the effect of their own art. For in
this way they understand the Framer of the world not to be
Almighty, if He were unable to frame the world, unless these
should aid Him, after the manner of materials, some nature
not framed by Him. Or if they allow that God the Framer
of the world is Almighty, they must of necessity confess that
He made of nothing those things which He made. For
there cannot exist any thing, whereof He were not Creator,
being Almighty. Because although something He made out
of something, as man out of clay, yet assuredly He made
not out of that which Himself had not made ; for the earth,
whence the clay was, He had made out of nothing. And if
the very heaven and earth, that is, the world and all things
which are in it, He had made out of some material, as it is
written, Thou Who hast made the world of matter unseen, Wisd.
or also, without form , as certain copies have; in no way is11’ 1"
it to be believed that that very matter out of which the world
was made, although without form, although unseen, in what¬
soever manner it existed, could have existed of itself, as if
coeternal and coeval with God : but its manner, whatever it
was, which it had, so as, in whatsoever manner, to exist, and
to be capable of receiving the forms of things distinct, it had
not, save from the Almighty God, by Whose goodness exists
not only whatsoever thing is formed, but also whatsoever is
formable. For between the formed and the formable there
is this difference, that the formed hath already received form,

* Of the Maniebean doctrine, see note at the end of the Translation of St.
Auirustine’s Confessions.

18 Christ the Only Son, the Word , the Wisdom of God.

de fide but the formable is capable of receiving it. But He Who

Boi,o. 0U things bestows form, Himself also bestows the power of

receiving form ; seeing that of Him and in Him is of all

'specio- things the most kindly kind unchangeable : and therefore

sissima J . .

species. Himself is One, Who to each thing assigns, not only that it

be beautiful, but also that it be capable of beauty. Where¬
fore most rightly do we believe that God hath made all
things out of nothing: because, even although the world
have been made of some material, that very same material
hath been made out of nothing ; so that by the most ordered
gift of God, there should take place first a capacity of
receiving forms, and afterward all things, whatsoever have
been formed, should be formed. But this we have said, that
no one may imagine that the sentences of the divine Scrip¬
tures are opposed one to another, seeing that it is written,
both that God created all things out of nothing, and that the
world was made out of matter without form.

3. Believing therefore in God the Father Almighty, we
ought to think that there is no creature which was not
created by the Almighty. And, because He created all
John 14, things by the Word, which Word is called also the Truth,

) Cor. ) , and the Power, and the Wisdom of God, and under many
24 other names is He suggested, Who is commended to our
faith, Jesus Christ, the Lord our Redeemer, that is, and
Ruler, the Son of God : for that Word, by Whom all things
were made, could none other beget, save He, Who by Him
iii. made all things: we believe also in Jesus Christ the Son
of God, the Only-begotten, that is, the only Son of the
Father, our Lord. Of which Word, notwithstanding, we
ought to conceive not as of our own words, which being put
forth by the voice and mouth, strike upon the air, and pass
away, nor exist any longer than they sound. For that Word
abideth unchangeably : for of This very Word it was said,
YYi9d.7, when it was said of Wisdom, In Herself abiding She maketh
all things note. But therefore was He called the Word of the
Father, because by Him the Father is made known. As
therefore by our words this is our purpose, when we speak
the truth, that our own mind may become known to him
who hears us, and that whatsoever we bear secret in our
heart, may by means of signs of this sort be brought forth

The Word is from the Father , not as our words from us. 19

for another to understand: so That Wisdom Which God thenEFiDH
Father begat, seeing that by It there is made known unto B0L0.
worthy minds the most hidden Father, is most suitably ~
called His Word.

4. But there is a very great interval between our mind
and our words, by which we endeavour to make known this

our mind. That is, we do not beget audible 1 words, but 1 sonan-
make them, and body is the subject-matter for making
them. But there is a very great difference between mind
and body. But God when He begat the Word, begat
That which Himself is: nor yet out of nothing, nor out of
any matter already made and created : but out of Himself That
which Himself Is. For this we also endeavour, in speaking,
if we diligently consider the aim of our will ; not when we
lie, but when we speak the truth. For what other thing do
we attempt, than to carry our very mind, if practicable, into
the mind of the hearer, that he may know and see it
thoroughly ; that we may indeed ourselves remain within
ourselves, and not depart from ourselves, and yet may put
forth such a sign as that there be produced in the other
a knowledge of us ; that so, as far as the power is granted,
there be put forth by the mind as it were another mind
whereby to declare itself? This we do endeavouring both by
words b, and by the very sound of the voice, by the counte¬
nance, and by the gesture of the body, that is to say, by so
many contrivances desiring to shew that which is within :
because we are unable to put forth some such thing, and
therefore the mind of him who speaks cannot become
entirely known; whence also there is a place open for lies.

But God the Father, Who both willed and was able to declare
Himself most truly to minds about to know Him, This begat
in order to declare Himself, Which Himself Is Who begat;

Who also is called His Power and Wisdom, because by
Him He wrought and set in order all things ; of Whom
therefore it is said, It reacheth from one end even unto the Wisd.8,
other end in Its strength, and selteth all things in order in
Its sweetness.

5. Wherefore the Only -begotten Son of God was neither iv.
made by the Father; because, as the Evangelist says, All things ^olin

b al. making effort with the offspring of a word.

C 2

•20 The Son uncreated, and equal in Godhead, yet made Man.

de fide were made by Him ; nor begotten in time1, seeing that God

Ebolo being ever-eternally wise, hath with Himself Ilis evev-eternal

'extern- Wisdom ; nor unequal to the Father, that is, in any thing

PhTl 1 less > because also the Apostle says, Who, being set in the

6. form of God, thought it not robbery to be equal with God.

Wherefore by this Catholic Faith both they are excluded

who say, that the Same Who is the Father is the Son :

because both this Word could not be with God, save only with

God the Father, and Me Who is alone is equal to none.

•St. Ath. They also are excluded who say that the Son is a creature,

JfV. although not such as are the rest of creatures. For how

D.n,i6. » .

great soever they may say that a creature is, if it is a
creature, it hath been created and made. For condere (to
build) is the same as creare (to create), although in the usage
of the Latin tongue creare is sometimes said, where the
proper word is g ignore (to beget); but the Greeks make
a distinction. For we call treat urn what they call xt»V/x«
or xTiVif ; and when we wish to speak without any ambiguity,
we say not, creare, but condere (to build). If therefore the Son
be a creature, how great soever it be, it hath been made. But
we believe in Him, by Whom all things were made, not in
Him by Whom all other things were made: for neither in
this place can we understand, all, in any other sense, than,
whatsoever things have been made.

John l, ]}ut since the W ord teas made Flesh and duel I among us,
the same Wisdom which was begotten of God, deigned also
3 at. ‘ a- to be created among men 3. And to this applies the saying,
mongst fj0rd, created* me in the beginning of His ways. For
thing*.' tjlc beginning of ways is the Head of the Church, which
2 •>. ’is Christ clothed in human nature, by Whom should be

r rsxetf g*ven unto us an example of life, that is, a certain way
me,’ whereby we might attain unto God. For, save by humility,
L,uj. T. ^ were unable to return, who fell by pride, as was said
Gen. 3, Unto our first creation, Taste, and ye shall be as Gods. An
example therefore of this humility, that is, of the way
whereby it was necessary that we should return, our Restorer
rinh 2, jjjujgelf hath deigned to shew us in Himself, ll'ho thought
it not rubbery to be equal with God, yet emptied Himself,
receicinq the form of a servant ; that He might bo created
a Man in the beginning of I Tis ways, the Word by Whom

The Son taught Moses His own Name, I AM.

all things were created. Wherefore according to this, that defiee'
He is the Only-begotten, He hath not brethren; according Ebolo"
to this, however, that He is the First-begotten, He hath
deigned to call brethren, all who after and through His
First-born-ship1 are born again unto the grace of God'poma-
through the adoption of sons, as the Apostolic teaching Luke 8,
instructs us. The Son by Nature therefore, of the very
Substance of the Father, was He the Only One born; being Gat. 4,
That Which the Father Is; God of God, Light of Light; j'?ph'
but we are not by nature the Light, but are enlightened by
That Light, that we may be able to shine with wisdom, for
7 hat teas, it is said, the true Light, Which enlighteneth every John t
man coining into this world. We add therefore to our faith9'
of things eternal the temporal dispensation also of our Lord,
which He deigned to bear and minister for our salvation.

For according to this, that He is the Only-begotten Son of
God, it cannot be said, He was, and, He shall be, but only,

He Is: because that, which hath been, now is not, and that,
which shall be, is not as yet. He therefore Is unchangeable,
without respect of times and variation. Nor do I think that
it is to be ascribed to any other source that He suggested
unto His servant Moses such as His Name. For when he
inquired of Him, in case the people, to whom he was being
sent, should despise him, by Whom he should say that he
was sent, he received an answer of Him, saying, I am That Exod.3,
I am. Afterwards He added, These things shalt thou sag unto U'
the children of Israel, He That is hath sent me unto you.

7. From which I trust that it is by this time clear to
spiritual minds, that no nature can exist contrary to God.

For if He is, and this word can properly be spoken of God
only, (for that which truly is, abideth unchangeably ; seeing
that that which is changed, hath been something which now
it is not, and will be something which as yet it is not,)
therefore hath God nothing contrary to Himself. For if it
were asked of us, what is contrary to white, we should
answer, black ; if it were asked, what is contrary to hot, we
should answer, cold ; if it were asked, what is contrary to
quick, we should answer, slow; and all such like things.

But when it is asked what is contrary to That Which is, it
is rightly answered, that which is not.

DE FIDE
ET SYM¬
BOL!).

1 totum

homi-

nem.

John 2,

5 perso¬
nam.

The Son, made Man, truly horn of a Woman.

8. But since (as I have said) through a temporal dis¬
pensation, in order to our salvation and restoration, through
the operation of the goodness of God, by That Unchangeable
Wisdom of God our changeable nature was assumed; we
add the belief in temporal things done for us in order to our
health, believing in That Son of God, Who was horn by
thr Holy Ghost of thf. Virgin Mary. For by the gift of
God, that is, bv the Holy Spirit, there was granted unto us so
great humiliation of so great a God, as that He deigned to
assume the entire Man 1 in the womb of the Virgin, His
Mother’s body undefiled indwelling in, undefiled leaving.
Which temporal dispensation in many ways the heretics lay
wait against. But, if one shall hold the Catholic Faith, so
as to believe that the entire Man was assumed by the Word
of God, that is, body, soul, spirit, he is sufficiently fortified
against them. Forasmuch as, seeing that that assumption
was made for our salvation, one must take heed lest, by
believing that some part of us pertains not unto that as¬
sumption, it pertains not unto salvation. And whereas man,
except the form of his limbs, which hath been assigned
different to different kinds of living beings, is not separate
from the cattle, save by a reasonable spirit, which also is
called mind ; how is the faith sound, wherein it is believed
that the Wisdom of God assumed that of ours which we have
in common with the cattle, but did not assume that which is
enlightened by the light of wisdom, and which is peculiar to
man ?

fi. But they also are to be abhorred, who deny that our
Lord Jesus Christ had a mother, Mary, upon earth; whereas
that dispensation hath honoured either sex, the male and the
female, and hath shewn that it pertaineth unto God’s care,
not only that sex which lie assumed, but that also by means
of which He assumed it, by bearing man’s nature, by being
born of a woman. Nor are we compelled to deny the Mother
of Christ, bv that saying of His, Woman, what have l to do
with thee? not yet is Mine hour come. But lie admonishes
us rather that we may understand that according to that He
was God He had no mother, the character* of which majesty
He was about to display by turning water into wine. But
in that He was crucified, according to that He was Man was

Objections to this shewn to be futile.

He crucified; and that was the hour, which was not yet de fid s
come, when it was said, What have 1 to do with thee ? noth*^ *
yet is Mine hour come ; that is, the hour in which I shall
acknowledge thee. For then being crucified as Man He
knew His human1 Mother, and most humanely entrusted her1 homi-
to His best beloved disciple. Nor let that move us, that johni9,
when word was brought to Him of His mother and His26-2”*
brethren, He answered, Who is My mother , or who My^ Iat.i2,
brethren? 8$c. But let it rather teach us, that our ministry,
whereby we minister the Word of God to our brethren, when
parents hinder, they ought not to be known by us. For if
each one shall therefore think that He had no mother upon
earth, because He said, Who is My mother ? he must of
necessity be compelled to deny also that the Apostles had
fathers upon earth; seeing that He gave them charge, saying,

Call ye not any your father upon earth : for One is your Mat.23,
Father , Who is in Heaven.

10. Nor let it take away in us from that faith, the thought
of the woman’s womb, as that it should therefore be neces¬
sary to reject such a conception of our Lord, because base-
minded 2 men think it base. Because most truly does the2sordidi.
Apostle declare, both that the foolishness of God is wiser l Cor. l ,
than man , and that to the pure all things are pure. There- j
fore they, who thus think, ought to consider, that the rays of 15.
this sun, which at least they praise not as a creature of God,
but adore as God, is everywhere poured abroad through foul
smells of sewers and whatsoever things are horrible, and in
these works according to its nature, and yet becomes not
thence vile by any contamination, although the visible light
be naturally more allied to visible filth : how much less
therefore could the Word of God, Which is neither corporeal
nor visible, be polluted out of a female body, where It
assumed human flesh together with soul and spirit, by the
intervention of which the Majesty of the Word dwells more
retired and separate from the frailty of a human body.
Whence it is clear that in no way could the Word of God
be spotted by a human body, whereby not even the very
human soul is spotted. For not when it rules and quickens
the body, but when it lusts after its mortal goods, the soul is
spotted of the body. But if they wished to avoid the spots

24 Our Lord's Crucifixion , Resurrection, Ascension.

de fide of the soul, they would dread rather these lies and blas-
bold, phemies.

v. 1 1. But it was little that our Lord for us humbled Himself
in being born : there was added, that He deigned also to die
Phil. 2, for mortal men. For He humbled Himself, being made
subject even unto death , and that the death of the Cross;
lest any of us, although he should be able not to fear death,
might yet shrink from some kind of death, which men judge
most ignominious. Therefore we believe in Him, Who
undeu Pontius Pilate was crucified and buried. For
it was necessary that the name of the judge be added, that the
times might be known. But when that burial is believed in,
there is made a calling to mind of the new tomb, whereby, to
Him about to rise again unto newness of life, witness should be
borne, as unto Him about to be born, by the Virgin’s womb.
John 1 9, For as in that sepulchre no other dead body was buried,
neither before nor after; so in that womb neither before nor
after was any thing mortal conceived.

12. We believe also that He on the third day rose
again from the dead, the First-begotten unto brethren
F.ph. l, about to follow after Him, whom He called unto the adoption
of sons of God, whom He deigned to make co-partners and
co-heirs with Himself.

vi. 13. We believe that He ascended into heaven, which
Mat. 22. place of blessedness He promised unto us also, saying, They
shall be as angels in the heavens, in that City, which is the
mother nf us all, Jerusalem, eternal in the heavens. But it
is wont to offend certain either impious heathen or heretics,
that we believe that an earthly body was taken up into
heaven. But the heathen for the most part are anxious
to treat with us with the arguments of the Philosophers, so
as to assert that nothing earthly can be in heaven. For our
Scriptures they know not, nor understand in what way it
was said, It is sown an animal boilg, it arises a spiritual
bodi/. For it was not so said, as if body were changed into
spirit, and became spirit; because now also our body which
' anima.is called animal, hath not been turned into soul ', and made
soul. But by a spiritual body that is understood, which hath
been so subjected unto the spirit', as that it is suited to

c al. 1 Because it is to be so ordered.’

30.

Gal. 4,
26.

I Cor.

15, 44.

His sitting at the Right Hand of The Father.

a heavenly habitation, all frailty and earthly stain having been defide
changed and turned into heavenly purity and stedfastuess. This r'voln~
is the change, of which again the Apostle says, We shall all l Cor.~
rise again , but we shall not. 1 all be changed. Which change
the same Apostle teaches is made not for the worse, but for
the better, in that he says, And we shall be changed. Where i Cor.
however and in what manner the Body of the Lord is in lo’ 52'
heaven, it were most over-curious and superfluous to inquire;
only we must believe that He is in heaven. For it belongs
not to our frailty to discuss the secrets of the heavens, but
it belongs to our faith to entertain high and honourable
thoughts concerning the dignity of our Lord’s Body.

14. We believe also that He sitteth at the right hand vii.
of the Father. Yet must we not therefore suppose that
God the Father is inclosed, as it were, within a human form ;

so that, when we think of Him, there suggest itself to our
mind a right or left side : neither the very fact that the
Father is said to sit, must we think that that is done with
bended knees, lest we fall into that blasphemy, wherein the
Apostle curses them, who changed the glorg of the incor- Rom. l,
ruptible God into the likeness of corruptible man. For23'
such a likeness unto God it is impious for a Christian to
place in a temple ; much more is it impious to place it in
the heart, where truly is the temple of God, if it be cleansed
from earthly lust and error. Wherefore we must understand
that, ‘ at the right hand,’ is used in this sense, in the highest
blessedness, where is righteousness, and peace, and joy; as
the kids are set at the left hand, that is, in misery, by reason
of unrighteousness, labours, and torments'1. Wherefore thatMat.26,
God is said to sit, signifies, not a position of the limbs, but33'
a Judicial power, of which That Majesty is never void, in
assigning to men their deserts2; although in the last Judg-2<iigna
ment much more manifestly among men will be hereafter thedlSn,s-
undoubted brightness of the Only-begotten Son of God, the
Judge of the quick and of the dead.

15. We believe also that He will thence come at the viii.
most fitting time, and that He will judge the quick and
the dead. Whether by those names are meant the just and

the sinners; or whether those whom at that time He shall

11 al. ‘ the labours and torments of unrighteousness.’

26 Each Person of Himself God, yet the Three One God.

de fide find before death upon the earth, are called the quick, and
^olo. those the dead, who at His Coining shall rise again. This
temporal Dispensation e is not simply, as that Generation
according to that He is God, but also, hath been, and shall
be. For our Lord hath been upon earth, and now is in
Heaven, and shall be in His brightness the Judge of the
quick and of the dead. For He shall so come, as He hath
Acts 1, ascended, according to the authority' which is contained in
the Acts of the Apostles. According to this temporal dis¬
pensation then He speaks in the Apocalypse, wherein it is
Rev. l, written, Thus saith He, Who is, and Who was, and Who is
i \ \iK{. to come '.

<“"**■ 16. Thus then having been set in order and commended

IX' to faith, both the divine Generation of our Lord, and His
human Dispensation, there is added unto our Confession, in
order to perfect the faith which we have concerning God,
the Holy Ghost, not of an inferior nature * to the Father
and the Son, but, so to say, consubstantial and coelernal ;
inasmuch as That Trinity is One God, not so that the
’ idem- Father be the same Person s, Who is also the Son and the
Holy Ghost; but that the Father be the Father, and the Son
be the Son, and the Holy Ghost be the Holy Ghost, and
Deut. 6, This Trinity One God, as it is written, Hear, O Israel, the
Lord your God is One God. Yet if it be demanded of us
concerning each separately, and it be said unto us, ‘ Is the
Father God?’ we will answer, ‘ He is God.’ If it be asked
whether the Son be God, this too we will answer. Nor, if
there shall be such a question put concerning the Holy
5 aliud. Ghost, ought we to answer that He is any other thing3 than
God; earnestly taking heed against so understanding it, in
Pb.82,6. the sense in which it is said of men, Ye are gods. For
they are not by nature Gods, whosoever have been made and
created, of the Father, through the Son, by the gift of the
Holy Ghost. For it is the very Trinity Which is signified,
n°m(6 "^en ^ie Apostle' says, Since of Him, and in Him, and
See sf through Him, are all things. Although therefore, when it
p8Ug6 a! be demanded of us concerning each severally, we answer,

* Dispensatio, used of the Incarna- Introduction, Ep. to Leander, c. v.
tion, ns olxoitfiia in Greek. t Ben. conj. 1 minor’ for 1 minore;’

f auctoritatem. See S. Greg. Mor. ‘ not inferior in nature.’

Some natural things imperfectly three in one.

that He, concerning Whom the question is put, is God, de fide

etsym-

whether the Father, or the Son, or the Holy Ghost ; yet B0L0.
should not any one think that three Gods are worshipped
by us.

17. Nor is it wonderful that these things are said con¬
cerning an ineffable Nature, when even in those very things,
which we see with the eyes of the body, and judge of by
the sense of the body, some such thing happens. For
when as, being asked concerning the fountain, we cannot say
that it is itself the river; nor, being asked concerning the
river, can we call it the fountain ; and again, the draught
which is of the fountain or river, we can neither call the
river nor the fountain. Yet in this trinity we use the name
‘ water,’ and when the question is put concerning such, we
answer of each, water. For, if I ask whether it be water in
the fountain, it is answered, water; and if we ask whether it
be water in the river, there is no other answer made, and in
that draught no other answer will be possible ; and yet we
call them not three waters, but one. Certainly good heed
must be taken, that no one so think of the ineffable
Substance of That Majesty, as of that visible and corporeal
fountain, or river, or draught. For in these the water, which
is now in the fountain, goes forth into the river, and abides
not in itself ; and, when it passes from the river or from the
fountain into the draught, it abides not there, whence it is
taken. Therefore it may be that the same water belongs at
one time to the term fountain, at another to the term river,
at another to the term draught: whereas in That Trinity we
said, that it cannot be that the Father at one time is the Son,
at another the Holy Ghost: as in a tree, the root is nothing
else than the root, nor the trunk any thing else than the
trunk, nor can we call the boughs any thing else than the
boughs; for what is called root, that cannot be called trank
and boughs ; nor can that wood which pertains to the
root by any passage be at one time in the root, at another
in the trunk, at another in the branches; that rule of the
name remaining, that the root is wood, and the trunk wood,
and the boughs wood; and yet that they are not called three
woods, but one wood. Or, if these have some dissimilitude,
so that they may be not absurdly called three woods, by

The Son, hou- distinguished from The Father.

defide reason of difference in solidity; yet that other at any rate all
bol“' allow, if from out one fountain three cups be filled, that they
may be called three cups, but can not be called three waters,
but altogether one, waler ; although when ashed concerning
each several cup, you answer that in any one of them is
water; although there in this case take place no passage,
such as we were just now speaking of, from the fountain into
the river. But these instances in bodies have been given,
not by reason of their likeness to that Divine Nature1', but
because of the unity even in things visible, that it might be
understood to be possible, that some three things, not only
singly, but also altogether, may have one single name ; and
that no one wonder or think it absurd, that we call the
Father God, the Son God, the Holy Ghost God, and yet
that we worship1 not three Gods in That Trinity, but One
God, and One Substance.

18. And concerning indeed the Father and the Son,

learned and spiritual men have treated in many books,

wherein, as far as men could unto men, they have endeavoured

to suggest, both in what manner the Father and the Son

> ‘ unus,’ were not One Person, but One Substance1; and What

»'"pr™ severally* the Father was, and What the Son; the One the

prie.’ Begetter, the Other the Begotten ; the One not of the Sou,

the Other of the Father; the One the Beginning of the

1 Cor. Other; whence also He is called the Head of Christ,
113 7

although Christ also is the Beginning k, but not of the

Father; but This the Image of the Other, although in

no wise unlike, and altogether without any difference

equal. These things are treated of more largely by those

who, not so briefly as we, wish to unfold the profession of

the whole Christian Faith. Therefore, in so far forth as 11c

is the Son, He received of the Father that He Is, whereas

He received not this of the Son: and in so far forth as

through unspeakable mercy, by a dispensation in time, He

assumed Manhood, that is to say, a creature subject to

change in order that it may be changed for the better;

•> No corporeal illustration seems same instances are used,
capable of expressing at once the 1 al. ‘ that there are not.’
numerical unity of the Divine Essence, k John viii. 25. cf. Gr. «■»* «,

and the perfection of each Person. See n xa) XaXZ i/iTt. ‘ Principium i|ui et
St. Hil. de Trin. ix. 37. where the loquor vobis.’ Vvtg. See also Col. i. 15.

Distinction of the Holy Ghost from the Son less cleared. 29

many things concerning Him in the Scriptures are found so defjde
said, as that the impious minds of heretics wishing to teach B0L0.
before they understand, have been by them led into error,
so as to think Him not equal to the Father, nor of the same
Substance ; such as are these ; since the Father is greater Johnl4>
than I; and, The head of the woman is the man , the Heady cor.
of the man is Christ, and the Head of Christ is God; and,

Then shall He Himself be subject unto Him Who made all 15, 28.
things subject unto Him; and, I go unto My Father, and-tf0-0,
your Father, My God, and your God; and some other of
this sort; all which have had place, not to signify inequality
of Nature and Substance, that those other be not false, I and 3 ohnio,
the Father are One; and, He that hath seen Me, hath seen \ u‘nutn .
My Father ; and. The Word uas God; for He was notJohnl4>
made, seeing that all things were made by Him: and, He John i,
thought it not robbery to be equal with God; and all other ph;] 2
such: but these have had place, partly by reason of that 6.
ministration of Manhood which He took upon Him, whereby
it is said, He emptied Himself; not that That Wisdom was Phil. 2,
changed, seeing that It is altogether unchangeable; but ‘
because in so humble a guise He willed to be made known
unto men : partly therefore by reason of this ministration
were those things thus written, which the heretics falsely
charge; partly for this reason, because the Son owes to the
Father that He is, this also assuredly owing to the Father,
that He is equal and alike2 to the Same Father; but the2par’
Father oweth to no one whatsoever He is.

19. But concerning the Hoi}’ Ghost it hath not yet been
so fully and carefully discussed by learned and great
expounders of the divine Scriptures, as that there may
easily be understood His propriety also, by which propriety
it comes to pass that we can call Him neither the Son nor
the Father, but only the Holy Ghost; saving only that they
proclaim Him to be the Gift of God1, that we may believe
that God giveth not a Gift inferior to Himself. This how¬
ever they observe, that they proclaim not the Holy Ghost to
be begotten as the Son of the Father ; for Christ is the Only
Son; nor of the Son, as if a grandson of the Supreme
Father: nor yet that He is indebted not to any for That

1 Thus St. Hilary repeatedly names Him by the title Muntts.

30 The Holy Ghost called the Love of The Father and The Son.

de fide which He is; but to the Father, of Whom aie all things;
that we establish not two Beginnings without a beginning,
which is most false and most absurd, and not proper to the
Catholic Faith, but to the error of certain heretics. Vet
certain have ventured to believe the very Communion ot the
Father and the Son, and, so to say, the Godhead, \\ hich the
Greeks call OfoVrjj, to be the Holy Ghost that, seeing
that the Father is God, and the Son God, the very Godhead,
whereby They are joined One to Another, the One by
begetting the Son, the Other by co-hering to the Father,
may be made equal to Him by A\ horn He was begotten.
This Godhead therefore, which also they would have under¬
stood to be the mutual Love and Charity of the Two, One
toward the Other, they say has been called the Holy Ghost,
and by many proofs of the Scriptures they support this their

Rom. 6, opinion ; whether it be by that which is said, Since the love
of God hath been shed abroad in our hearts by the Holy
Ghost Who hath been given us; or whether by other many
such testimonies ; and by the very fact that by the Holy

111 The notion as here stated, at
least if taken to the letter, is hetero¬
dox, and he shades it off into truth
instead of denying it. The Essential
Godhead is clearly the Essence of the
Father, not the Person of the Holy
Ghost. The analogy of Being, Know¬
ledge, and Love, to the Holy I ri-
nity is stated by him also, De ( iv.
Dei, xi. 24, &c. And in B. xv. De
Trinitate, §. 29—31. he says expressly
that the Holy Ghost may be, and is, in
Holy Scripture, properly called Love,
as the Son, Wisdom; though every
Person of the Blessed Trinity be of
Himself essentially Wisdom and Love.
See also P. Lombard, Sent. i. Dist. 10.
and the commentators on it, and St.
Thos. Aq. Sum. Theol. i. qu. xxxvii.
art. 1. The statement quoted by P.
Lombard, from St. Jerome on Ps. xvii.
1. is found in the ‘ Breviarium in Psal-
terium,’ which passes under his name.
“ The Holy Ghost is neither Father
nor Son, but the Love, which the
Father hath in the Son, and the Son
in the Father." See also the remarks
of Nicolas de Lyra on John i. 1. The
dauger involved in this way of speaking
is that of imagining the Attribute to be
What we call the Holy Spirit, instead

of remembering that He is a Person,
whose Nature is shadowed forth to us
by the Name of the Attribute; a point
guarded by all these writers, and by
St. Aug. himself, De Trin. xv. 37.
cited by Petavius. “ And if the Love
with which the Father loves the Son
does ineffably declare the communion
of Both, what more fitting than that
He be called Love, Who is the Spirit
common to Both. For this is the
sounder way of believing or under¬
standing, that not the Holy Spirit only
is Love in That Trinity, yet not with¬
out meaning is He properly called Love
because of what hath been said. As
not He alone in That Trinity is
‘ Spirit,’ or ‘ Holy,’ since the Father
is Spirit too, and the Son Spirit; aud
the Father Holy, and the Son Holy,
which piety deubteth not: and yet He
is not without meaning called The
Holy Spirit. For because He is com¬
mon to Both, He is called that properly
which Both are in common. Else if in
That Trinity the Holy Spirit alone is
Love, certainly then the Son is found
to be Son, not' of the Father ouly, but
also of the Holy Spirit.” See the rest
of this Book, and Petav. de Trin. vii.
12.

Texts of Holy Scripture which seem to speak thus. 81
Ghost we are reconciled unto God; whence also, when He de fide

ETSYM-

is called the Gift of God, they will have that it is sufficiently B0Lo.
shewn, that the Holy Ghost is the Love of God. For we
are not reconciled unto Him, save only by love, whereby
also we are called sons : not now under fear, as servants,
because love perfected casteth out fear ; and we have re- 1 John
ceived the Spirit of liberty, wherein we cry , Abba, Father,

And because, having been reconciled and called back into4*18-
friendship by love, we shall be able to understand all the 15. ' ’
secret things of God, therefore it is said of the Holy Ghost,

He shall lead you into all truth. Therefore also that con- Rom. 5,

** # g _ |Q

fidence in preaching the truth, wherewith the Apostles were Johlllg(
filled at His coming, is rightly assigned unto love ; because ^ ^
also distrust is ascribed unto fear, which the perfecting 4. ’

of love shutleth out. Therefore also It is called the GiftEph. 3,
of God, because that which each man knows, he enjoys ^ 8’
not, unless he also love it. But to enjoy the Wisdom
of God, is nothing else than to cling to1 It with affection : 1 c°h®-
nor does any one abide in that which he perceives, except
by affection ; and therefore He is called ‘ Spiritus Sanctus ,’
since all things whatsoever are sanctioned 2, are sanctioned2 !san°''

i-i . untur.

in order to abiding, nor is there any doubt that the term
‘ sanctilas' is used from ‘ sancio.' But especially do they
who maintain this opinion make use of that witness, where
it is written, That which is born of the flesh is flesh , and John 3,
that which is born of the Spirit is Spirit; seeing that God joJin 4
is a Spirit. For herein He speaketh of our Regeneration,24-
which is, not according to Adam of the flesh, but according
to Christ of the Holy Spirit. Wherefore, if mention is made
of the Holy Spirit in this place, when it is said, seeing that
God is a Spirit : they say, that it is to be observed, that it
is not said, Seeing that the Spirit is God “; but, Seeing that
God is a Spirit; so that the very Godhead of the Father and
of the Son is in this place called God, which is the Holy
Ghost. To this is added another witness, in that John the
Apostle savs. Seeing that God is Love. For here also 1 John
he says not, Love is God, but, God is Love; that the Very ’ *

Godhead may be understood to be Love. And whereas, in
that enumeration of things connected one with another,
n al. ‘ the Spirit is of God.’

32 Mysteries of Godhead seen only by the pure in heart.

etsymB " liere ’s sai<^> ^11 things are yours, and ye are Christ's,
bolo. and Christ is God's; and. The head of the woman is the
l Cor. 3 ,ma„ and the Head of the man is Christ, and the Head of
l Cor. Christ is God; no mention is made of the Holy Ghost;
11> 3* this they say falls under the rule, that the very connection is
not usually numbered among those things which are con¬
nected one with another. Wherefore they who read with
more attention seem to recognise the Very Trinity in that
Rom. place also, where it is said, For of Him, and through Him,
J1’ 36‘ and in Him, are all things. Of Him, Who oweth to no one
His Being; through Him, as through a Mediator; in Him,
as in llim Who holdeth together, that is, unites and joins.

20. This opinion is opposed bv them who judge that that
communion, which we call either Godhead, or Love, or
Charity, is not a Substance; but they require that the Holy
Spirit be set forth to them according to that lie is Substance,
and understand not that It could not otherwise have been
l John said, God is Love, unless Love were a Substance. That is,

’ they are guided by experience of things corporeal ; since, if
two bodies be joined one to another, so as that they be set
near one another, the very joining is not a body ; since,
when those bodies which had been joined are separated,
it is no more ; and yet it is not understood to have, as it
were, departed and passed away, as those bodies themselves.
But let such as these make pure their heart, as far as they
can, that they may be able to see, that there is not any
thing such in the Substance of God, as if in It Substance
were one thing, and that which is Accident to Substance
were another thing, and not Substance, but whatsoever can
be in It conceived of, is Substance. But these things may
easily be said and believed, but seen, how they are in them¬
selves, they altogether cannot be, save by the pure heart.
Wherefore, whether that opinion be true, or whether it be
any thing else, the Faith must be held unshaken, that we
call the Father God, the Son God, the Holy Ghost God;
nor yet three Gods, but That Trinity One God; nor yet
different of nature, but of the same Substance ; nor yet so
that the Father at one time be the Son, at another time be
the Holy Ghost; but the Father ever the Father, the Son
ever the Son, and the Holy Ghost ever the Holy Ghost.

The Church. Remission Spirit , Soul, and Body. 33

Nor rashly concerning things unseen affirm we any tiling as de fide'
knowing, but as believing ; since seen they cannot be save
by the cleansed heart; and he who sees them in this life
in part, as has been said, and in a riddle, cannot effect that 1 Cor.
he also, to whom he speaks, shall see them, if he be hindered 13’ 12'
by impurities of heart. But, Blessed are they of a clean Matt. 5,
heart, for they shall see God. This is our faith concerning
God our Creator and Renewer.

21. But, since love is commanded us, not only towards

God, when it is said, Thou shalt love the Lord thy God with Deui. 6,

all thy heart , and with all thy sold, and with all thy mind; 5‘

but also towards our neighbour; for, Thou shalt love, saith Mat.22,

37 39

He, thy neighbour as thyself: again, since that faith, if it
contain not a congregation and society of men, wherein
brotherly love may work, is less fruitful; we believe also in
the Holy Church, meaning thereby assuredly the Catholic.

For both Heretics and Schismatics call their congregations
Churches. But Heretics by holding false notions concerning
God violate the very faith ; and Schismatics, on the other
hand, by unrighteous rendings asunder, break away from
brotherly love, although they believe the same things as
ourselves. Wherefore neither Heretics pertain unto the
Catholic Church, which loves God ; nor Schismatics, since
it loves its neighbour; and therefore easily pardons the sins
of its neighbour, because it prays that itself may obtain
pardon from Him, Who hath reconciled us unto Himself,
blotting out all things past, and calling us unto a new life :
unto the perfection of which life until we attain, we cannot
be without sins ; yet it concerns us of what kind they be.

22. Nor must we only treat of the difference between sins, Matt. 6,
but must altogether believe, that in no way can the sins lo-
which we commit be forgiven us, if we ourselves shall be
inexorable to forgive sins. Therefore we believe also in the
REMISSION OF SINS.

23. And .since there are three things whereof man consists,
spirit, soul, and body ; which again are called two, because
often the soul is named together with the spirit; for a certain
reasonable part of the same, which beasts are without, is
called the spirit: that which is chief in us is the spirit;
next, the life whereby we are joined unto the body, is called

Spiritual life. Resurrection of the Flesh.

%dekidf. the soul; finally, the body itself, since it is visible, is that
*1*™ ' which in us is last. But all this creature groaneth and is in
Kom. 8, l) avail until now: yet hath the spirit given its first fruits0,

22' in that it hath believed in God, and is now of a good will.

This spirit is also called the mind, of which the Apostle says,
Itom. 7, With the mind I serve the Laic of God. Who also in another
Kom. i, place saith, God is my witness, Whom, 1 serve in my spirit.

»• But the soul, when it yet seeks after fleshly goods, is called
the flesh. For a certain part of it resists T the spirit, not by
nature, but bv custom of sins. Whence it is said, Ft ith the
mind I serve the Law of God, but with the flesh the law of
sin. Which custom hath been changed into nature accord¬
ing to our mortal generation by the sin of the first man.
And therefore it is written, And we some time were by
EPh. 2, nature children of wrath, that is, of vengeance, whereby it
3' hath been brought to pass that we serve the law of sin. But
the nature of the soul is then perfected when it is subdued
unto its own spirit, and when it follows the spiiit, the spirit
following God. Therefore the carnal man perceiveth not
i Cor. 2, the things which belong unto the Spirit of God. But not so
14' speedily is the soul subdued unto the spirit unto good works,
as the spirit unto God unto true faith and good will : but at
times its natural impulse is more slowly checked, whereby it
falls away unto things carnal and temporal. But since it
also is cleansed, being established in its own nature through
the rule of the spirit, which is its head, unto which, its head,
Christ is a Head ; we must not despair of the restoration of
the body also unto its proper nature, but certainly not so
speedily as the soul, just as the soul not so speedily as the
t Cor. spirit; but in a fit season at the last trumpet, when the dead
5'2- shall rise again uncorrupted, and we shall be changed. And
therefore we believe also in the resurrection of the flesh;
not only because the soul is restored, which now by reason
of fleshly affections is called flesh; but this visible flesh also,
which is by nature flesh, whose name the soul hath received,
not by reason of its nature, but of its fleshly affections :
therefore this visible flesh, which is properly called so, we
must without doubting believe that it will rise again. Tor

o TtcD. has spiritfis, ‘ Yet hath it p 4 Mss. ‘ and resists,’ omitting ‘ for
given the first fruits of the spirit.’ a certain part of it.

The Body shall rise Jilted for a heavenly slate.

the Apostle Paul seems to point out this itself1 as if with the de fide
finger, when he says, It behoveth that this corruptible put on
incorruption. For when he says, This, he, as it were, points 1 eam.
his finger towards it. But that which is visible may be
pointed at by the finger: since the soul also might have
been called corruptible ; for itself is corrupted by moral
vices. And when we read, And that this mortal put on
immortality , the same visible flesh is meant, because at it
from time to time there is, as it were, a finger pointed. For
the soul too, as it is called corruptible by reason of moral
vices, so may it also be called mortal. That is, it is the
death of the soul to fall away from God*; which its first sin
in Paradise is contained in the Sacred Writings.

24. Therefore the body will rise again according to the
Christian Faith, which cannot deceive. Which if it seem to
any one incredible, he regards what the flesh now is, but
considers not what it will be : because in that time of angelic
change, it will be no longer flesh and blood, but only body.

For the Apostle speaking of the flesh, says, The flesh ofi Cor.
cattle is one, the flesh of birds another, of fishes another , of\ o’ 39'
creeping things another ; and there are bodies celestial, and
bodies terrestrial. For he says not, ‘ and flesh celestial
but he says, ‘ both celestial and terrestrial bodies.’ For all
flesh is also body, but all body is not also flesh : first, in
those things terrestrial, since wood is bod}', but not flesh :
but to man or cattle there belongs both body and flesh : but
in things celestial no flesh, but bodies simple and bright,
which the Apostle calls spiritual ; but some call ethereal.

And therefore that which he says, Flesh and blood shall not l Cor.
inherit the kingdom of God, contradicts not the resurrection l0) o0‘
of the flesh ; but declares what that will one day be, which is
now flesh and blood. Into which sort of natui’e whosoever
believes not that this flesh can be changed, he must be led
step by step unto the faith. For if you demand of him
whether earth can be changed into water ; by reason of the
nearness, it seems not to him to be incredible. Again, if you
demand whether water can be changed into air; he answers,

i cf. Eccles. x. 12. uxt^atias , r See the passage from his Retracta-
tzv'SJxou aQiffra/xivou ccx'o K uc\au. 1. X X . tions quoted at the beginning of the
“ initium superbiae hominis, apostare a treatise.

Deo.” Vulg.

30 Eternal Life. The Creed why learned by novices.

DEFiDEthat neither is this absurd; for they are near one another.
And if the question be asked concerning air, whether it can
be changed into an ethereal, that is, celestial, body; already
the very nearness persuades. What therefore he allows may
be done by these steps, that earth be changed into ethereal
body, why does he not believe that, when there is added
thereto the will of God, whereby a human body was able to
walk upon the waters, it may be done most speedily, as it is
i Cor. said, in the twinkling of an eye, without any such steps, just
Id, d_. ^ generally smoke is changed into flame with wonderful
quickness. For our flesh is certainly of earth; but phi¬
losophers, (by whose arguments most frequently the re¬
surrection of the flesh is opposed, in that they assert that
there cannot exist any terrestrial body in heaven,) allow that
any body whatever may be turned and changed into all
bodies. After that this resurrection of the body shall have
taken place, being set free from the condition of time, we
shall enjoy* throughly eternal life with love ineffable,
and stedfastness without corruption. For then that shall
i cor. take place which is written, Death is swallowed up in victory ,
is, 54. uf,cre is, O Death, thy sting? where is, O Death, thy strife?

25. This is the Faith which in the Creed is given unto
Christian novices in few words to hold. Which few words are
known to the faithful, that by believing they may be made
subject unto God, having been made subject may live
rightly, by living rightly may cleanse their heart, with
a cleansed heart may understand what they believe.

• al. ‘ The body being set free, &c. shall enjoy.’

S. AUGUSTINE

FAITH AND WORKS.

S. Aug. Retract, ii. 38, mentions this work as written soon after that ‘ De
Spiritu et Litera,’ i. e. at the beginning of A.D. 413. “At that time were
sent me by some lay Brethren, studious however of the Divine oracles,
some writings which so sever Christian Faith from good works as to
maintain that without it one could not, hut without them one could attain
eternal life. In answer to whom I wrote a book entitled ‘ De Fide et
Operibus.' In which I have set forth not only how they should live that
are by the grace of God regenerate, but also what sort of persons should
be admitted to the laver of Regeneration.”

Some have thought the * writings’ mentioned were St. Jerome’s on Isaiah
or on St. Paul's Epistles, but St. Jerome does not go to the length of
holding what is here refuted. Ab.from Ben.

1. It is the judgment of certain, that all men without defide
distinction are to be admitted to the laver of regeneration,
which is in Christ Jesus our Lord, even although they shall f
be unwilling to change an evil and shameful life, rendered
notable by sins and scandalous crimes, and shall even declare
and make open profession, that they will continue therein.

For instance, if any one is joined to a harlot, that he be not
first charged to leave her, and then to come to be baptized; but
even continuing with her, and confidently purposing, or
even professing, that he will so continue, that he be admitted
and baptized, and be not hindered in becoming a member
of Christ, even although he shall continue to be a member of
an harlot; but that he be afterwards taught how evil this is, iCor.6,
and when now he hath been baptized, be instructed con- lo-
ceming the change of his manner of life for the better. For
they think it a perversion, and out of due order, first to teach
how a Christian ought to live, and after to have him baptized.

But it is their opinion that the Sacrament of Baptism ought
to go first, that there mav follow after teaching concerning
the life and morals: which if he shall be willing to hold and
guard, he will do what is for his interest; but if he shall be
unwilling, retaining the Christian Faith, without which he
would perish for ever, let him continue in what sin or

$$ Someicould Bapt ize men iii k noun sin, rather than not at all.

he fide impurity soever he will, that he will be saved as it through
l Cor. 3, fire, as one who hath built upon the foundation, which is
n— ts. Christ, not gold, silver, precious stones, but wood, hay,
stubble ; that is, not righteous and chaste ways of life, but
unrighteous and shameless.

2. But they seem to have been moved thus to dispute, as
concerned at those not being admitted to Baptism, who have
put away their wives and married others, or of females who
have put away their husbands, and been married to others ;
because of these the Lord Christ without any doubt testifies,
Mat. 19, that they are, not marriages, but adulteries. For whereas
9- they could not deny that to be adultery, which the Truth,
without leaving place for evasion, affirms to be adultery ; and
(yet) wished to forward them toward their receiving Baptism,
whom they saw to be so caught in a snare of this sort, as
that, if they were not admitted to Baptism, they would
choose to live, or even to die, without any Sacrament, rather
than to burst the bond of adultery, and be set free ; they
were by a certain human sense of pity moved in such wise
to undertake their cause, as to judge that all, together with
them, men of evil and scandalous lives, even unrebuked by
any prohibition, uncorrected by any instruction, unchanged
bv any penitence, were to be admitted to Baptism ; thinking
that unless it were done, they would perish for ever; but
that, if it were done, even should they continue in those evil
things, they would be saved through fire,
ii. 3. in answer to whom, this first 1 say, that no one so
understand those declarations of the Scriptures, which either
point to as present, or speak of belorehand as future, the
mingling of the good and evil in the Church, as to believe
that severity of discipline, or the diligent keeping of it, is to
be altogether loosed and set aside ; not so taught by those
Scriptures, but deceived by his own imagination. For
neither, because Moses, the servant of God, endured most
patiently that mingling in the first People, did he therefore
not take vengeance on many even with the sword. And
Numb. Phinees, the priest, thrust through with the avenging sword
25- 5‘8- the adulterers whom he found together. Which very thing
it was signified was to be done by degradations and ex-
communications at this time, when in the discipline of the
Church the visible sword was to lie by. Nor, because the

St. Paul suffered not evil living in the Church.

blessed Apostle groans with all long-suffering in the midst etope-
of false brethren , and certain even driven on by the devilish
stings of envy, he yet allows to preach Christ ; does he 11,26.
therefore think that he must spare him, who had his own Phil- b
father’s wife ; concerning whom he gives charge, that, when
the Church hath been gathered together, he be delivered
over unto Satan , unto the destruction of the flesh , that the j Cor. 5,
spirit may be saved in the day of the Lord Jesus : or did he
therefore himself not deliver over others unto Satan, that
they might learn not to blaspheme : or does he say in vain, 1 Tim.
I wrote unto you in an epistle , not to company with g
fornicators , yet not altogether with the fornicators of thiso — 13.
world, or the covetous, or robbers, or idolaters ; otherwise
ye had need to go forth out of this world : but now I have
written unto you not to company , if any brother be named
either a fornicator, or an idolater, or a covetous man, or
a railer, or a drunkard, or an extortioner ; with such no not
to eat. For how does it concern me to judge concerning
them that are without f Do ye not yourselves judge con¬
cerning them that are within ? But concerning them that
are without, God will judge. Take away the evil {man 1 ) lmaium,
from out of yourselves. Where indeed some so understand,,,’^/
the phrase, from out of yourselves 2, as that each man take *exvobis
away from out of himself the evil; that is, that he be himself^***
good. But in whichever way' it be understood, whether
that by the severity' of the Church the evil be rebuked by
excommunications, or that each man, by' rebuking and
correcting himself, take away from out of himself the evil ;
yet that which is said above admits not of any doubtful
sense, wherein he gives a charge not to company with
those brethren, who in any sin mentioned above are
£ named,’ that is, are known, and spoken of. But with what iii.
spirit and w'hat charity that merciful severity is to be
made use of, he shews, not only in the place where he
says, That the spirit may be saved in the day of the
Lord Jesus; but clearly in other places also, saying, .//^Thess.
any man obey not our word through our epistle, ?/?,ar£3’14-15'
this man, and company not with him, that he may be
ashamed: yet count him not as an enemy, but rebuke him
as a brother.

4U Our Lord commanded to exclude obstinate offenders.

deftde 4. And llie Lord Himself, a singular example of patience,
Who even among His twelve Apostles still endured a devil
Mat. 13 until His Passion ; and Who said, Suffer both to grow until
29.3°. t/ie harvest, lest haply, ichilst ye would gather up the tares,
ye root out the wheat also; and Who foretold that those
nets, which were a figure of the Church, should have good
and evil fishes, even unto the shore, that is, even unto the
end of the world; and all other things whatsoever He spake
either openly or by way of figure concerning the mingling
of the good and the evil: yet did lie not therefore judge that
the discipline of the Church was to be set aside: yea, rather,
He admonished that it was to be made use of, when He
Mat. 18, said, Take heed unto yourselves: if thy brother shall sin
15—18. against thee, go, and rebuke him between thee and him alone.
If he shall hear thee, thou wilt have gained thy brother.
But if he shall not hear thee, take with thee one or two, that
in the mouth of two or three witnesses every word may stand.
But \f he shall not hear them, tell it unto the Church. Bui
if neither will he hear the Church, let him be unto thee as an
heathen man and a publican. Next, a most weighty terror
of that very severity He added also in that place, saying, What
things ye shall loose on earth, shall be loosed also in heaven ;
and what things ye shall bind on earth, shall be bound also
Matt. 7, m heaven. He also forbids that what is holy be given unto
dogs. Nor is the. Apostle contrary to the Lord, in that he
iTim.fi, says, Them that sin rebuke before all, that the rest may have
20- tear ; whereas He says, Reprove him between thee and him.
For either thing is to be done, according as we are admonished
by tbe diversity of their disease, whom we have undertaken
assuredly not to destroy, but to correct and heal ; and one
man wc must cure in this way, another in that. Thus also
I ratio there is a way 1 of passing over, and bearing with, evil men
in the Church : and there is again a way of chastising and
rebuking them, of not admitting them to, or removing them
from, the Communion.

iv. 5. Hut men err, through not observing a mean ; and when
they have begun to descend rapidly in one direction, they
look not back on other declarations of divine authority, such
as may recall them from that their purpose, and cause them
to stand fast in that truth and moderation which is attempered

Error qf looking only to one aide in Holy Scripture. 41

of both together: and that, not in this matter only, which is
now in question, but also in many others. For certain,
looking to the declarations of the divine writings, wherein
One God is put into our minds as the object of worship, have
thought that the Same a Who is the Son, is the Father, and
the Holy Ghost: others again, as it were, suffering under
the contrary disease, fixing their attention on those things
whereby the Trinity is declared, and being unable to under¬
stand how there is one God, when as neither is the Father
the Son, nor the Son the Father, nor the Holy Ghost either
the Father or the Son, have thought that they must maintain
differences also of substances. Certain, looking to the praise
of holy virginity in the Scriptures, have condemned marriages:
certain, on the other hand, following those declarations
wherein chaste marriages are commended, have set marriage
on a par with virginity. Certain on reading, It is good,
brethren , not to eat Jlesh, nor to drink wine ; and some other
like words ; have thought the creature of God, and what
meats they would, to be unclean: whereas certain, reading,
Every creature of God is good , and nothing is to be rejected,
which is received with giving of thanks, have fallen into
greediness and drunkenness ; not having it in their power to
remove from themselves sins, unless there should succeed to
them as great, or greater, sins on the opposite side.

6. Thus in this matter also, which we have in hand,
certain looking to the precepts of severity, whereby we are
admonished to rebuke the unruly, not to give what is holy
unto dogs, to hold as an heathen man one who despises the
Church, to pluck away from the frame of the body the
member which causes offence ; so distort the peace of the
Church, as that they endeavour before the time to separate
the tares, and, blinded by this error, are themselves rather
separated from the Unity of Christ. Such as is the case
which we have against the schism of Donatus. And this,
not with those, who know that Caecilianus was assailed, not
by true, but by scandalous, charges, and who, through a
shame which works death, refuse to relinquish their fatal
opinion; but with those unto whom we say, What though they

ETOPE-

RIBUS.

Rom.
14, 21.

1 Tim. 4,
4.

a Latin writers constantly thus indicate ‘ Person’ by the masculine pronoun.

Some evil 1o be borne with for unity's sake.

dk fide had been evil men, by reason of whom ye are not in the
Church, still ye ought by bearing with those, whom ye could
in no wise correct or set apart, to have continued in the
Church. But certain, making the opposite hazard, having
seen clearly that the mingling of the good and evil in the
Church is pointed out and foretold, and having learnt pre¬
cepts of patience, (which so render us most sure, as that,
even if there seem to be tares in the Church, yet is not either
our faith or our charity hindered, so as that, because we see
that there are tares in the Church, we ourselves depart from
the Church,) think that the discipline of the Church is to be
abandoned, assigning to them that are set over it a certain
most perverse absence of care, so that there pertain not unto
them, save only to say what is to be shunned and what to be
done, but whatsoever each man may do, never to heed,
v. 7. But we judge that it pertains unto sound doctrine out of
i'nonijStl’" both declarations' to attemper our life and opinion, so that
texts, we both endure dogs in the Church, for the sake of the
peace of the Church, and, where the peace of the Church is
safe, give not what is holy unto dogs. When therefore
through the negligence of them who are set over it, or
through some necessity such as admits of excuse, or through
their secretly creeping in, we find in the Church evil persons,
whom we cannot correct or restrain by ecclesiastical dis¬
cipline ; in that case (lest there arise up in our heart an
impious and fatal presumption, as that we suppose that we
are to separate ourselves from them, lest we be polluted by
their sins, and so we endeavour to draw after us, as it were,
pure and holy followers, separated from the whole frame of
unity, as if from fellowship with the evil) let there come
into our mind those figures out of the Scriptures, and those
divine oracles or most sure examples, whereby it was shewn
and foretold, that there will be evil persons in the Church
mixed with the good even unto the end of the world and the
time of the Judgment, and that the good, who consent not
to their deeds, will be in no way hindered by them in unity
and participation of the Sacraments. But when those by
whom the Church is ruled, with safety to the peace of the
Church, have at hand the power of exercising discipline on
evil and ungodly men, then again, that we sleep not through

Preparation for Baptism, best lime for correction. 43

indolence and sloth, we must be excited by the spurs of et ope-
other precepts, which have respect unto severity of restraint ; RIBUS1
that, directing our steps in the way of the Lord out of both
declarations, (He being our Guide and Helper,) we neither
grow listless under the name of patience, nor be cruel under
the pretext of diligence.

8. This moderation then being observed which is accord- vi.
ing to sound doctrine, let us look to the point at. issue, that

is, whether men are to be so admitted to receive Baptism, as
that no diligence keep watch in this case, lest what is holy
be given unto dogs ; to such an extent as that it should
seem that not even they, who are guilty of most open
adultery, and who make profession of continuing therein, are
to be kept from a Sacrament of so great holiness; unto
which, without any doubt, they would not be admitted, if,
during those very days, (on which, being about to partake of
that grace, after their names have been given in, they are
under cleansing by abstinence, fastings, and exorcisms,) they
were to make profession that they would lie with their
lawful and true wives, and that in this matter, although at
another time allowed, they would during these few solemn
days observe no continence. How then is the adulterer,
who refuses correction, admitted unto those holy things,
whereunto the married is not admitted, if he refuse
observance ?

9. But first, they say, let him be baptized; afterwards let
him be taught what pertains unto a good life and morals.

This takes place, when it so chances that the last day of life
constrains any one, so that he believe after the fewest possible
words1, (whereiu yet all things are contained,) and receive i ad ver_
the Sacrament; in order that, if he shall pass out of this life, b.a Pau~
he may go forth set free from the guilt2 of all his past sins. 2 reatu
But if he ask it in health, and there is space for learning,
what other time can be found more opportune, wherein to

hear in what manner he ought to become a believer and live,
than that, when, with a mind more inteut, and, through very
religious awe, anxious, he is seeking the Sacrament of most
saving Faith. What? do we to that degree dissemble from
our own consciousness3 that we either remember not our 3 a sen-
own selves, how intent we were and anxious what precepts nostriSi

4 4

Old Man lo be put off for Baptism, not after.

DEFIDE

Col. 3,

9. 10.
Eph. 4,
22. 24.
Matt. 9,
16. 17.

1 Cor.
11, 28.
29.

vii.

they, by whom we were being catechized, would give us,
when we were petitioning for the Sacraments of that fount,
and on this account were also called Competentes ; or mark
not others, who, year by year, run to the laver of Regenera¬
tion, what kind of persous they are on the very days on
which they are catechized, exorcised, examined; with how
great watchfulness they come together, with how great zeal
they glow, with what anxiety they are held in suspense ?
If then be not the time for learning, what life is suitable to
that so great Sacrament, which they desire to receive; when
will it be? What ? when they shall have received it, in so
great crimes continuing even after Baptism, not new men,
but old offenders? So that forsooth it be first said unto them
by a strange perversion, ‘ Put on the new man;’ and, when
they shall have put it on, it be after said, ‘ Put off' the old
man ;’ whereas the Apostle keeping a sound order says. Put
off the old man, and put on the new man; and the Lord
Himself cries aloud, No man seweth a new piece unto an
old garment, and no man puttetli new wine into old bottles.
For what else is the purport of that whole time, during which
they hold the place and name of Catechumens, except that
they may hear what the faith, and of what kind the life, of a
Christian ought to be; that, after they shall have proved
their own selves, they may then eat of the Table and drink
of the Cup of the Lord? Seeing that He that eateth and
drinkelh unworthily, eateth and drinketh condemnation
unto himself. But what is done during the whole time, at
which it is the wholesome appointment of the Church, that
they, who are approaching unto the name of Christ, be in
the rank of Catechumens, this is done much more diligently
and urgently on those days, on which they are called Com¬
petentes, when they have already given in their names in
order to receive Baptism.

10. What, if, they say, a virgin hath been married
unknowingly unto the husband of another? If she continue
in ignorance of this for ever, she will never be by reason of
this an adulteress: but if she come to know it, from this very
moment will she begin to be an adulteress, from the time,
that is, that she hath knowingly lain with another’s husband.
As in the law of estates, each man is most rightly said to be

Adulterous Marriage, when known as such, is Adultery. 45

the possessor in good faith, so long as he is ignorant that heETOPE-
is in possession of what is another’s: but when he shall R1BU--
come to know it, and shall not withdraw from another’s pos¬
session, then is he held to be of ill faith, and is justly called
unjust. Far be it therefore that with a feeling clearly not
human, but clearly vain, we so grieve when scandalous
crimes are corrected, as if it were the putting asunder of
marriages; especially in the City of our God, in His Holy
Hill, that is, in the Church, wherein of marriage, not theps.48,i.
bond alone, but the Sacrament is so set forth1, as that it is 1 ‘ com-
not lawful for a man to deliver his wife unto another; which tur >
in the times of the Roman Republic, Cato is reported to have
done, not only without any blame whatever, but even with
praise. Nor is there need now to treat any more at length
on this point, when even they, to whom I am replying, dare
not to affirm that this is no sin, and deny not that it is
adultery, that they be not openly convicted of opposing the
Lord Himself, and the Holy Gospel. But whereas it is their
will that such be first admitted to partake of the Sacrament
of Baptism, and unto the Lord’s Table, although they shall
in most plain language refuse correction : nay further that it
behovetli not that they be at all admonished on this matter,
but be afterward taught; so that, if they shall receive to
observe the precept, and shall correct their fault, they be
counted among the wheat ; but, if they shall contemn it, be
borne with among the tares: they sufficiently shew that they
themselves are not defending those crimes, or acting as if
they were light crimes or none at all. For what Christian of
good hope could esteem adultery to be no crime at all, or a
slight one ?

11. The order, however, in which these things in others
are either corrected or borne with, they think that they bring
forward out of the holy Scriptures, when they say that the
Apostles so acted; and from their letters they bring forward
certain texts2, wherein they are found to have first introduced5 testi-
thc doctrine of faith, and after to have delivered precepts 0fmoniJ
morality. And hence they w ould have it understood, that
we are to make known only the rule of faith to them who are
to be baptized, and afterward, when now they have been
baptized, are to deliver unto them precepts also concerning

4(! Faith why placed before rules qf life in the Epistles.

DEFiDEthe change of life for the better; as though they read certain
Apostolic Epistles addressed to men about to be baptized,
wherein they treated of faith only; and others, unto men
already baptized, wherein are contained precepts concerning
the avoiding evil, and the entering upon good, habits of life.
When, then, it is certain that they addressed letters unto
Christians already baptized, why are these woven together
of both discourses, both that which relates unto faith,
and that which relates unto a good life? What? is it,
haplv, now their will that we cease to give both to them
who are to be baptized, and restore both to them who
have been baptized? But, if it be absurd to sav this, then
let them confess that the Apostles set in their Epistles
their doctrine made perfect of both; but that they for this
reason generally first introduced faith, and after added what
pertains unto a good life, because, in man himself, unless
faith go first, a good life will be unable to follow. For
WHATSOEVER A MAN SHALL HAVE HONE, AS IF ARIGHT, unless
it be referred to that piety which is toward God, it ought not
to be called right. But if some foolish and very unlearned
men judged that the Epistles of the Apostles were addressed
to Catechumens, certainly even themselves would confess,
that unto them who are not yet baptized, we are to make
known precepts concerning the manner of life which is
suitable unto faith, together with rules of faith: unless
haply these by their argument draw us to this strait, that
they would have the first portions of the Apostolic Epistles
wherein they speak of Faith, to be read to the Catechumens;
but the latter, to believers, wherein now charge is given
how Christians ought to live. But if to speak thus be most
foolish ; there is then no proof of this opinion out of the
Epistles of the Apostles, why we should therefore judge it
right to admonish them who are to be baptized concerning
the faith, and them who have been baptized concerning the
manner of life, because they in the former portions of their
letters set forth faith, and afterward in due order exhorted
that believers should live well. For although that be first
and this after, yet very often in one continuous discourse
arc we with most sound and diligent teaching to preach
both unto Catechumens, both unto believers, both unto them

Repentance , put before Faith, implies Christian practice. 47

that are to be' baptized, both unto them that hare beenETOPE-
baptized, whether it be in order that they be instructed, or R1BU-S-
that they forget not, or that they make profession, or that
they be strengthened. Therefore unto the Epistle of Peter,
unto the Epistle of John, out of which they allege certain
texts, let them add the Epistles of Paul also and of other
Apostles: the fact which they have noted, that they speak
first of faith, and after of manner of life, is to be taken in
that sense, which, if I mistake not, I have most clearly set forth.

12. But, they say, Peter, in the Acts of the Apostles, so viii.
addressed those, who, upon hearing the word, were baptized

in one day three thousand, as that he preached unto them
faith alone, whereby to believe in Christ. And when they
had said, What shall we do? he answered them, Repent, Acts 2,
and be baptized every one of you in the name of the Lordffft '
Jesus Christ, for the remission of sins, and ye shall receive agite
the gift of the Holy Ghost. Why therefore do they not notef*^”’
that it was said, Repent. For in that is the stripping off' of the
old life, that they who are baptized may be clothed with the
new. But to whom is the repentance, which is from dead
works, fruitful, if he continue in adultery and other crimes,
wherein is involved the love of this world?

13. But, they say, of that unbelief alone, whereby they
believed not in Christ, he willed them to repent. Wonderful
presumption ! (I would not give it a heavier name,) when,
upon that being heard which was said, Repent ye, it is said
to have been of unbelief alone, whereas the evangelic teaching
delivered a change of life from the old unto the new, wherein
certainly that also is contained which the Apostle lays down

in that sentence, Let him that stole, steal no more ; and the Eph. 4,
rest, wherein he follows out what it is to lay aside the old 28,
man, and to put on the new. But in these very words of
Peter they have whence they might be admonished, if they
woidd attend diligently. For after that he had said, Repent
ye, and be baptized every one of you in the Name of the
Lord Jesus Christ, for the remission of sins, and ye shall
receive the gift of the Holy Ghost. For unto us2 is this 2Gr. yov,
promise and unto our children, and unto all who are afaryow'
off, whomsoever the J.ord our God shall call ; the writer of
the book straightway added and said, And with many other

48 Argument from silence qf Holy Writ proves too much.

de fide words testified he, saying, Save yourselves from this perverse
generation. But they most eagerly caught and received his
' et ere- words, ( and believed1,) and were baptized ; and there were
added on that day three thousand souls. Who would not
here understand, that in those many other words , on which,
by reason of their length, the writer is silent, this was the
object of Peter, that they should save themselves from this
perverse generation; since the sentence itself is given briefly,
in order to pei'suade to which Peter urged them with many
words. The sum and substance, that is to say, was set down,
when it was said, Save yourselves from this perverse gene¬
ration. But, in order that this might be done, Peter with
many words testified. Among these words was the con¬
demnation of dead works, which they who love this world
work evilly, and the setting forth of a good life, for them to
hold and follow, who save themselves from this perverse
generation Now therefore, if they will, let them endeavour
to maintain, that he saves himself from this perverse gene¬
ration, who only believes in Christ, although lie continue in
what scandalous sins soever he will, even unto the making
profession of adultery. Which if it be impious to assert, let
them who are to be baptized hear, not only what they ought
to believe, but also how they may save themselves from this
perverse generation. For in that case it is necessary that
they hear how, believing, they ought to walk,
ix. 14. The Eunuch, they say, he, whom Philip baptized,
Acts 8, said nothing more than, I believe that Jesus Christ is the
35—38 -Son of God; and in this profession straightway was bap¬
tized. Is it then their pleasure that men make answer this
alone, and straightway be baptized ? nothing concerning
the Holy Ghost, nothing concerning the Holy Church,
nothing concerning the Remission of sins, nothing concerning
the Resurrection of the dead ; that, in fine, concerning our
Lord Jesus Christ Himself, nothing, save that He is the Son
of God, not concerning His Incarnation of the Virgin, not
concerning His Passion, concerning His Death of the Cross,
concerning His Burial, concerning His Resurrection on the
third day, concerning His Ascension and Seat at the right
hand of the Father, is there to be any thing for him that
catechizes to say, or for him that believes to make profession

Preaching Christ implies teaching Christian practice. 49

of? For if, when the Eunuch had made answer, I believe ETOPE-

that Jesus Christ is the Son of God , this seemed to him -

sufficient, so that straightway being baptized he departed ;
why do we not follow this ? Why do we not imitate it, and
away with the rest, which we account it necessary, even
when straitness of time is urgent on us to baptize, to draw
forth by questioning, so that he that is to be baptized, shall
make answer to all things, although he have not leisure to
commit them to memory ? But if Scripture hath been silent,
and hath left for us to understand the rest of what Philip did
with the Eunuch about to be baptized, and, in that it saith,

Philip baptized him , hath willed that we should understand
that all things were fulfdled, which although they be passed
over in the Scriptures for the sake of brevity, we yet by the
line of tradition know are to be fulfilled ; in like manner
also, in that it was written, that Philip preached' unto the 'evange-
Eunuch the Lord Jesus, we are in no way to doubt thatllzasse
those things also were said in the teaching2, which pertain 2incate-
unto the life and manner of him who believed in the Lord
Jesus Christ. For this is to preach Christ, not only to say
what things are to be believed concerning Christ, but also
what things are to be observed by him who approaches unto
the frame of the body of Christ ; yea rather, to say all
things, which are to be believed concerning Christ, not only
Whose Son He is, from Whom according to His Godhead,
from Whom according to the flesh He was begotten, what
things He suffered and wherefore; what is the power
of His Resurrection, what the gift of the Spirit which He
promised and gave to believers; and yet further, what kind
of members, unto whom to be a Head, He seeks, informs,
loves, sets free, and leads safely unto everlasting life and
honour. When these things are said, at times more shortly
and concisely, at times more largely and more fully, Christ
is preached; and yet, not only that which pertains unto the
faith, but that also which pertains unto the life of believers,
is not omitted.

15. This may be understood also in that saying of the x.
Apostle Paul which they make mention of, I determined to i Cor. 2,
know nothing among you, save Jesus Christ, and Him
crucified. Which they suppose to have been spoken in

50 ‘ Christ Crucified ’ implies Crucifixion to the world.

de fide such a sense, as if nothing else had been made known to
^al.‘«w (hem : so that1 they might in the first place believe, and
afterwards being baptized, might learn whatsoever pertaineth
unto life and morals. This, they say, was enough and more
than enough to the Apostle, who told them, that, although
they had many schoolmasters in Christ, yet not many
Fathers, because that in Christ Jesus through the Gospel
i Cor. 4, himself had begotten them. If therefore he, who begat
them through the Gospel, although he return thanks that he
had baptized none of them save Crispus and Gaius and the
l Cor. l, house of Stephanas, taught them nothing further than Christ
crucified ; what if one shall say that neither did they hear of
the resurrection of Christ, when through the Gospel they
were begotten ? Whence then is it that lie says to them,
l Cor. For I delivered unto you in the Jirst place, that Christ died
J’ 3 ' according to the Scriptures, and that He was buried, and
that He rose again on the third day according to the
Scriptures, if he had taught nothing, save that lie was
crucified ? But if they do not so understand it, but contend
that this also pertaineth unto Christ crucified ; let them
know that in Christ crucified men learn many things, and
Rom. c, especially, that our old man hath been crucified icith Him,
Gal. (i; that the body of sin may be made void, and that henceforth
14- we serve not sin ; whence also of himself lie says, But from
me, far be it that I should glory , save in the Cross of our
Lord Jesus Christ, through Whom unto me the world is
crucified, and I unto the world. Then let them observe and
see in what manner Christ crucified is taught and learned,
and they will know that it pertaineth unto His Cross, that
we also in Ilis body are crucified unto the world : wherein
is understood all the restraining of evil desires ; and thus it
cannot be brought to pass, that unto them, who are formed
by the Cross of Christ, professed adulteries be allowed.
For the Apostle Peter also concerning the mystery of the
Cross itself, that is, of the Passion of Christ, admonishes
that they who are by it consecrated cease from sin, thus
iPef. 4, Saying, Christ therefore having suffered in the flesh, be ye
also armed with the same thought ; for he who is dead in
the flesh, hath ceased from sin, that now not according to the
desires of men, but according to the will of the Lord Qod, he

Love of God implies the love of our Neighbour.

may for the future live in the flesh. And what follows, etope-

whereiu he shews in order, that he pertaineth unto Christ - - '

crucified, that is, (unto Christ) Who hath suffered through the
flesh, who in His Body, having his carnal desires crucified,
lives well through the Gospel.

16. What, that those two Commandments also, whereon
the Lord says that the whole Law and Prophets do hang, are
by those judged to favour this their opinion ? And they so
make mention of them, as that, since the first Commandment

is said to be, Thou shall love the Lord thy God out of thy Mat. 22,

whole heart , and out of thy whole soul , and out of thy whole 37~~ 40‘

mind ; but the second is like unto this, Thou shall love thy

neighbour as thyself; the first they believe to pertain unto

them who are to be baptized, wherein the love of God is

enjoined; but the second unto them who are already

baptized, wherein there seem to be moral rules of human

life and conversation. Thus forgetting what is written,

If thy brother whom thou seest thou lovest not, God, Whom 1 John4,

thou seest not, how wilt thou be able to love ? and that
other in the same Epistle of John, If any one love the world, jJ°hn2)
there is not the love of the Father in him. But unto what
pertain all the crying sins of evil living, save unto the love
of this world ? And thus that first Commandment, which
they judge to pertain unto them who are to be baptized, can
in no way be observed without good living. I am unwilling
to continue more at length : for those two Commandments,
being carefully considered, are found to be so connected the
one with the other, that neither can the love of God exist
in a man if he love not his neighbour, nor the love of his
neighbour if he love not God. But for our present
subject, what we have said concerning these two Command¬
ments is sufficient.

17. But further, the people of Israel was first led through xl-
the Red Sea, which is a figure of Baptism ; and afterward
received the Law, wherein to learn alter what manner to Ex. 14,
live. Why therefore to them who are to be baptized do we20‘M7
deliver even the Creed, and demand that it be given back to

us? For no such thing was done towards them, whom
through the Red Sea the Lord set free from the Egyptians.

But if they rightly understand that this is signified by the

5-2

' Repentance from dead works' a first principle.

Heb.
1. 2.

de fide mysteries which went before concerning the blood of the
* 12, lamb stricken on the door-posts, and concerning the un-
l Cor. 5, leavened bread of sincerity and truth ; why do they not in
8- order understand that also, that the very separation from the
Egyptians signifies a departing from sins, whereof they who
are to be baptized make profession. For unto this per-
taineth that saying of Peter, Repent, and be baptized each
one of you in the name of the Lord Jesus Christ : as though
he should say, Depart from Egypt, and pass through the Red
Sea. Whence also in the Epistle which is entitled to the
Hebrews, when mention is made of the principles belong¬
ing to them who arc receiving baptism, there is set
repentance from dead works. For thus he says: Wherefore
leaving the word concerning the principles of Christ, let us
look unto the full accomplishment, not again laying a found¬
ation of repentance from dead works, and of faith in God, of
the doctrine of the laver, of imposition of hands, of the re¬
surrection also of the dead, and of eternal judgment. There¬
fore that all these things pertain unto the principles of
Neophytes is sufficiently and clearly borne witness to by
Scripture. But what is repentance from dead works, save
from those works which must be made dead, that we may
live ? Which if adulteries and fornications are not, what
any longer is to be named among dead works? But a pro¬
fession of departing from such works is not enough, unless
also all past sins, which are, as it were, pursuing us, be
blotted out by the Laver of Regeneration, just as it was not
enough unto the Israelites to depart from Egypt, unless that
multitude of enemies, which was following upon them,
perished in the waves of the same sea, which opened for
passage and deliverance unto the people of God. He there¬
fore, who professes his unwillingness to change from
adultery, how shall he be led through the Red Sea, when as
yet he refuses to depart from Egypt ? Next they observe
not, that, in the Law, which after the passage of the Red
Sea, was given unto that people, the first" Commandment is,

h St. Aug. in Exod. Quasi. LX XI. three of duty to God, and seven of duty
speaks doubtfully of the division of the toman. He adds that in the tenth, which
Decalogue, but prefers taking the 1st he reads as in Deut. 5, 21. the begin-
and 2d Commandments (in our divi- ning, Thou shall not covet, is repeated,
sion) as one, because then there are as if for two commandments correspond-

Law, given after Red Sea, contains faith with practice. 53

There shall not he unto thee other gods besides Me. Thou et ope-
shalt not make unto thyself idols , nor any likeness, what-
soever things there are in heaven above, and whatsoever s—o.
things there are in the earth beneath , and whatsoever things
in the water and under the earth ; thou shalt not worship
them, neither shalt thou serve them : and all else which
pertains unto this Commandment. Therefore let these
affirm, if they will, against their own very assertion, that we
are to preach concerning the worship of the One God, and
the shunning of idolatry, not unto men who are yet to be
baptized, but after Baptism : and let them no longer say, that
unto them, who are about to receive Baptism, we are to set
forth only faith which is in God, and after the reception of
that sacrament are to instruct them concerning manner of
life, as if concerning that second Commandment, which per¬
tains unto the love of one’s neighbour. For both are con¬
tained in the Law, which the people received after the Red
Sea, as though it were after Baptism ; nor was there any such
appointment of the Commandments made, as that before the
passage of that sea the people should be instructed concern¬
ing the shunning of idolatry, and, after they had past, should
hear that their father and mother were to be honoured, that
adultery was not to be committed, that they were not to kill,
and all other things which belong to a good and innocent
intercourse with men.

18. If therefore each one shall so come to seek the holy xii.
Laver, as to make profession that he will not depart from the
sacrifices of idols, save haply hereafter when it shall so seem
good to him, and yet demand baptism straightway, and require
that he be made the temple of the living God, being not only
a worshipper of idols, but also continuing in some so impious
priesthood ; I ask of them, whether it is their opinion that
he is to be made even a catechumen ; and this without any
doubt they will cry out ought not to be done. For we may
not judge otherwise of their heart. Let them then give a
reason according to the testimonies of the Scriptures, which

ing to the seventh and eighth. Origen ; one, the number ten is incomplete. And
Hom.viii.onExodus; is of thecoutrary his argument holds of the text in
opinion, because if these two are made Exodus xx. even in the Vulgate.

54 Fornication as ill suits God's Temple as Idolatry.

de fide they think ought thus to be understood, in what manner they
will dare to refuse this man, and affirm that lie is not to bo
admitted, crying out and saying, ‘ I have learnt and I worship
Christ crucified, I believe that Christ Jesus is the Son of
God, put me off no further, require nothing further of me.
Them, whom through the Gospel the Apostle begat, he
willed should then know nothing further than Christ crucified ;
after the words of the Eunuch, wherein he said that he
believed that Jesus Christ is the Son of God, straightway
Philip deferred not to baptize him ; why doest thou restrain
me the worship of idols, and admittest me not unto the
sacrament of Christ, before I have departed thence ? That
worship 1 have learned from my childhood, therein I have
on me the most heavy weight of custom ; l will do it, when
I shall have the power, when it shall be convenient; and
yet, although I shall do it not, yet not without the Sacrament
of Christ let me close this life, lest God demand my soul at
your hands.’ What answer think they is to be given to this
man ? Is it their pleasure that lie be admitted ? Far be it;
in no manner would I believe that they advance thus far.
What then will they answer to one who thus speaks, and
who adds that nothing ought to be said to him concerning
the leaving idolatry at any rate before Baptism, in like manner
as that first people heard nothing on that subject before the
Red Sea, seeing that this is contained in the Law, which
they received after they were now set free from Egypt.

1 Cor. 6, Surely they will say to him: Thou art to be the Temple of

God, after thou Shalt have received Baptism ; but the Apostle

2 Cor. 6, says, What agreement hath the Temple of God with idols?

Wherefore then do they not see that they must say in like
manner : Thou art to be a member of Christ, after thou shaft
have received Baptism; the members of Christ cannot be the
members of a harlot ? For this also the Apostle says, who
i Cor. 6, also in another place, Be not deceived , saith he, neither for -
10‘ nicators , nor idolaters , and the rest which he there numbers
up, shall inherit the kingdom of God. Why therefore do we
refuse to admit unto Baptism idolaters, and yet think that we
are to admit fornicators, whereas unto these and the rest of
l Cor. 6, evil men, he says, And such were some of you ; hut ye were
1 1- washed, hut ye were sanctified, but ye were justified in the

St. John Baptist taught good works from the first. 55

name of our Lord Jesus Christ, and in the Spirit of our God. etope-
What cause is there therefore, why , when the power of restraining — ILiSt
both is open to me, I allow one coining unto Baptism to
remain a fornicator, and do not allow an idolater ; when
both to the one and to the other I hear it said, And such
were some of you, hut ye were washed ? But this it is that
moves them, that they think that their salvation is in safety,
although through fire, whosoever shall have believed in
Christ, and received His Sacrament, that is, shall have been
baptized, although they be so neglectful of correction of
morals, as to live wickedly. On which question I will bye
and bye see, with God’s help, what opinion according to the
Scriptures is to be held.

19. At present I am still occupied in this question, wherein xiii.
it appears to them right to admonish them that are already
baptized concerning the morals which pertain unto a Christian
life, but in the case of them who are yet to be baptized to
introduce faith only. Which if it were so, besides
so many things which we have said, John the Baptist
would not say unto persons coming unto his baptism, Ge- Matt. 3,
iteration of vipers, who hath pointed out to you to flee from
coming wrath ? Produce therefore worthy fruits of re^
pentance. Which admonitions of his are surely not on the
matter of faith, but of good works. Whence also unto the
soldiers who said, What shall we do, he said not, In the
mean time believe and be baptized, afterwards ye shall hear
what ye ought to do; but he before said, he before premonished
them, that as a forerunner he might cleanse the way, for the
Lord Who was to come into their hearts: Do violence to ho Luke 3,
man, bring false accusation against no man, let your own 12 14-
pay suffice to you. In like manner unto the publicans who
asked what they ought to do, he said, Exact nothing further
than what is appointed unto you. In briefly making mention
of these things, the Evangelist (for he needed not to insert
whole Catechisms) hath shewed sufficiently, that it pertainelh
unto him who catechizes one about to be baptized, to teach
and admonish him concerning morals. But if they had
made answer to John, ‘ We will not at all produce worthy fruits
of repentance, we will accuse falsely, we will do violence, we
will exact those things which are not owed to us;’ and yet

5(i Our Lord's answer lo the Young Man teaches practice.

defide notwithstanding he were to baptize them after this profession ;
yet not even thus could it be said, (what is the present ques¬
tion,) that it is not proper to the time at which each man is
to be baptized, to discourse unto him first after what manner
he ought to lead a good life.

20. What the Lord Himself, to pass over other things,
whcu that rich man sought of Him, what good thing he
should do, that he might attain life eternal, let them call to

Mat. 19, mind what He answered; If thou wilt come , said He, unto
life , keep the Commandments. But he said, What ? Then
the Lord made mention of the Commandments of the Law,
Thou shalt not kill, Thou shalt not commit adultery , and
the rest. Whereupon when he had made answer that lie had
performed these from his youth, He added also a Command¬
ment of perfection, that he should sell all that he had, and
give in alms unto the poor, and have treasure in heaven, and
follow the same Lord. Let them then see that it was not said
unto him that lie should believe and be baptized, by the aid
of which alone those men think that a man comes unto life ;
but commandments of morals were given unto the man,
which certainly without faith cannot be guarded and ob¬
served. Neither, however, because in this place the Lord
appears to have been silent as to the suggestion of faith, do
we lay down and contend, that we are to state command¬
ments of morals alone to men who desire to attain unto life.
For both are connected the one with the other, as 1 said
before; because neither can the love of God exist in a man
who lovelh not his neighbour, nor the love of his neighbour
in him who loveth not God. And so at times we find that
Scripture makes mention of the one without the other, either
this or that, in place of the full doctrine, so that even in this
way we may understand that the one cannot exist without
the other: because both he who believes in God ought to
do what God commands; and lie who therefore does it
because God commands it, must of necessity believe in
God.

xiv. 21. Wherefore let us now consider that, which ought to
be cast forth from the hearts of religious persons, that they
lose not their own salvation through evil security, if they
shall think faith sufficient in order lo attain to it, and shall

Faith good without works before , not after.
neglect to live well, and in good works to hold the way ofET0PE"

* H I BUS.

God. For even in the limes of the Apostles, through the - 1

not understanding certain rather obscure sentences of the
Apostle Paul, certain judged that he thus spake, Let us c/oEonl-3>
evil things , that good things may come; because he had said,

The law entered , that the offence might abound; but where Roin- 5>
the offence abounded , grace over-abounded. Which is for
this cause true, because men, who were most proudly pre¬
suming on their own strength, receiving the law, and not
obtaining through right faith the Divine help for the over¬
coming of their evil desires, were weighed down by more
and heavier otfences through the further violation of the law:
and thus, through compulsion of great guilt1, fled for refuge1 reatu,
unto faith, whereby to obtain 2 a merciful pardon, and he/pl'^'^gf
from the Lord, Who made heaven and earth; that, loverentur-
being shed abroad in their hearts through the Holy Ghost, 2.*’ ’

they might with affection perform those things which they?0"1,6,
were bidden against the lusts of this world, according to that
which had been foretold in the Psalm, Their weaknesses were Ps>1M-
multiplied; afterward they made haste. When therefore the
Apostle says, that he judges that a man is justified through ^om‘ 3’
faith without the works of the law; this is not his object,
that, after the delivery and profession of faith, works of
righteousness be despised, but that each man may know
that he can be justified through faith, although the works
of the law have not gone before. For they follow after one
who is justified, not go before one who shall be justified.

On which subject there is no need to discuss more fully in
my present work, especially since 1 have very lately put
forth a long work on this question, entitled £ Of the Letter
and Spirit.' Whereas therefore this opinion had at that
time arisen, other Apostolic Epistles of Peter, John, James,
and Jude, direct their aim chiefly against it, so as with
vehemence to maintain3 that faith without works profiteth ^tstTU‘
not : in like manner as Paul himself hath laid down, that not
any faith whatsoever whereby God is believed in, but that
whose works proceed of love, is saving, and truly according
to the Gospel; And faith, he says, which worketh through g.'15’
love. Whence that faith which seems to some to be
sufficient unto salvation, he so asserts to be of no avail,

58 St. Peter guards St. Paul's words from misconception.

he fide as that he says, If I have all faith , so as to remove

i jC°r- mountains, and have not love', I am nothing. But where

1 carita- faithful love worketh, there without doubt is a good life, for

love is the fulness of the laic.

13, 10. 22. Whence clearly Peter in his second Epistle, exhort¬

ing unto holiness of life and morals, and foretelling that this
world is about to pass away, and that new heavens and a
new earth is waited for, which should be given unto the
righteous to inhabit, that from this they might observe how
they ought to live, so as to be made worthy of that dwelling-
place; knowing that of certain rather obscure sentences of
the Apostle Paul certain unrighteous men had taken occa¬
sion, so as to be careless about a good life, as though
secure of the salvation which is in faith, made mention that
there are certain things difficult to understand in his Epistles,
which men perverted, as also they did other Scriptures, unto
their own destruction: when notwithstanding that Apostle
held the same as the other Apostles, concerning eternal
salvation, as what was nut given save to them who live a

2 Pet. 3, good life. Thus then Peter; Seeing therefore, saith he,

ii — is. t]ia^ a]j these things do pass away, what manner of persons

ought ye to be in all holy conversation and godliness, waiting
for and hasting unto the presence of the day of the Lord,
whereby the heavens being on fire shall be dissolved, and. the
elements through fervent heat shall be melted away ? but
new heavens and a new earth according to His promises
look we for, wherein righteousness dwelleih. Wherefore,
most beloved, seeing that ye are looking for these things, be
diligent that ye be found with Him in peace, unharmed, and
without spot. And account that the long-suffering of our
Lord is salvation, even as our most beloved, brother Paul,
according to the wisdom which was given unto him, wrote
unto you, as also in all his Epistles, speaking in them of
these things: in which are certain things hard to be under¬
stood, which the unlearned and unstable pervert, in like
manner as they do the rest of the Scriptures also, unto their
own destruction. Ye therefore, most loving, seeing that ye
know these things beforehand, beware lest being led. astray
by the error of unhappy men ye fall from your ou n s/ed-
fastness: but increase in grace and in the knowledge of our

St. James against dead faith. Salvation through fire. 59

Lord and Saviour Jesus Christ. To Him he glory , both etope-
now and unto the day of eternity.

23. But James is so vehemently opposed to them who

think that faith without works avails unto salvation, that he

likens them even unto devils; Thou believest that there is .Tames2,

One God; thou doest well: the devils also believe and 19'

tremble. What could be said more shortly, more truly, more

strongly, when in the Gospel also we read that the devils, Mark l,

when they confessed Christ and were rebuked by Him, said Matt. 8,

the same thing which obtained praise in the confession of^9* 16,

Peter? What will it profit, saith James, my brethren, if a Ja'mes2,

man say that he hath faith, and have not works'? will faith l4,

be able to save him ? He saith also that faith without works James2,

is dead. IIow long then are they to go on being deceived,
who of a dead faith promise unto themselves life everlasting ?

24. Wherefore we ought diligently to take heed in what xv*
sense we are to take that sentence of the Apostle Paul, which

is clearly hard to be understood, where he says: But other 1 Cor.3,
foundation can no man lay, beside that ivhich is laid, which
is Christ Jesus. But if any one build upon this foundation,
gold, silver, precious stones, wood, hay, stubble, each man's
work shall be made manifest. For the day shall declare it,
because in fire it shall be revealed, and the fire shall prove
each man's work of what kind it is. If any man's work
shall abide, which he shall have built upon it, he shall
receive a reward. But if any man's work shall burn, he
shall suff er loss: yet himself shall be saved, yet so as through
fire. Which some think is to be so understood, as that they
should seem to build upon this foundation gold, silver,
precious stones, who unto the faith which is in Christ add
good works: but they, on the other hand, hay, wood,
stubble, who, possessing the same faith, are evil workers.
Whence they judge that through certain fiery pains they
may be cleansed unto the obtaining of salvation, by the
merit of the foundation.

25. If this be so, we confess that they with praiseworthy
love do strive that all without distinction may be admitted
unto Baptism, not only adulterers and adulteresses, against
the sentence of the Lord putting forth the plea of false
marriages; but also public prostitutes, continuing in their

60 Scriptures unmeaning if the unclean are saved- at last.

dffide most shameful profession, whom at any rale no Church, not
even the most careless, has been wont to admit, unless after
they were set free from such their prostitution. But on that
view, why they are not altogether admitted, T am entirely
unable to see. For who would not choose rather that they,
having laid the foundation, although they should pile toge¬
ther wood, hay, and stubble, should be cleansed by a fire,
although it be for a somewhat longer time, than that they
should perish for ever? But then those things will be
untrue, which have in them nothing obscure and ambiguous:
I Cor. Although I have all faith, so <ts to remove mountains, and
Jaraes2 have not love, I am nothing: and, What will it profit, in g
14- brethren, if a man sag that he have faith, and have not
works ? What, will faith be able to save him ? Untrue
l Cor. o, aiSo will be that saving: lie not deceived; neither fornica-
tors, nor idolaters, nor thieves, nor covetous, nor adulterers,
nor effeminate, nor abusers of themselves with men, nor
drunkards, nor reciters, nor extortioners, shall inherit the
Gal. 5, kingdom of God? Untrue also that other saying, The n arks
of the flesh are manifest, which are, fornications, unclean¬
nesses, lasciviousness, luxurg, idolatry, witchcrafts, wrath,
strifes, emulations, hatreds, variances, heresies, envgings,
drunkenness, retellings, and such like, of the which I tell
you before, as 1 hare also told gnu in lime past, that they
who do such things shall not inherit the kingdom of God.
These things will be untrue. For if only they believe and
are baptized, although they continue in such evil practices,
they shall be saved through fire: and therefore, being bap¬
tized in Christ, even they who do such things shall inherit
l Cor. C, the kingdom of God. But in vain is it said, And such were
some of you, but ge were washed; seeing that even after they
have been washed they are such. Vain also will appear
i Pet. 3, that saving of Peter, Thus you also in a like manner 1 baptism
1 f,rma doth save, not the putting away of the filth of the flesh,

0 inter- but I lie answer 2 of a good conscience ; if indeed, even
* oga/io. .l]l])OUg], they have most evil consciences full of all sins and
wickednesses, and unchanged by repentance for these evil
things, yet notwithstanding Baptism doth save them; for by
reason of the foundation which is in this same Baptism laid,
they shall be saved, although it be through fire. That other

Christ's sentence, for evil works, to eternal punishment. 61

also I see not wherefore the Lord said, If thou wilt come ^ ope-

unto life, keep the Commandments ; and made mention of ,'--nu

. . . Mat. 19,

those which pertain unto a good life and morals, if ; even 17 — 19.

although these be not kept, a man may come unto life

through faith alone, which without works is dead. Next, in

what manner is that true which He will say unto them

whom He will set on his left hand, Go ye into everlast- Mat. 25,

irig fire, which is prepared for the devil and his angels ?41'

Whom He rebukes, not because they have not believed

in Him, but because they have not done good works.

For assuredly, in order that no man may promise unto

himself life everlasting, of faith, which without works is

dead, therefore said He that He will separate all nations,

which were mixed together, and were wont to use the

same pastures: that it may be evident, that they will say

unto Him, Lord, when saw ice Thee suffering this and that, Mat.25,

and ministered not unto Thee, who had believed in Him, *

but had not been careful to do good works, as if of their

very dead faith they should attain unto eternal life. What ?

and will they haply, who have omitted to do works of mercy,

go into everlasting fire, and will they not go who have taken

away other men’s goods, and by corrupting the Temple of

God within them, have been unmerciful towards themselves?

As if works of mercy were of any profit without love, whereas

the Apostle says, If I distribute all my goods to the poor, 1 Cor.

and have not love, it proji/eth me nothing ; or as if any man13’ 3'

love his neighbour as himself, who loves not himself? For

Whoso loveth unrighteousness hateth his own soul. Nor Ps.11,5.

will that allow of being here said, wherein some deceive

themselves, saying, that the fire is said to be everlasting, not

the punishment itself everlasting : insomuch as they judge

that through fire, which is everlasting, they will pass, unto

whom, on account of a dead faith, they promise salvation

through fire: evidently, that the fire itself be everlasting, but

that their burning, that is, the operation of the fire on them,

be not everlasting; whereas the Lord, foreseeing this also, as

the Lord, thus ended His sentence, saying, Thus they

go into everlasting burning ', but the righteous into life ever- 1 Ki\ar„

lasting. Therefore the burning will be everlasting, in like^?\®“P‘

manner as the fire; and the Truth hath said that into it they V.

.4 dead, faith saves not even through Jive.

de f ide will go, not whose faith, but whose good works, lie hath
declared to have been wanting.

•26. If therefore all these sayings, and the rest which may

be found without number throughout all the Scriptures,

spoken without any doubtful sense, shall be untrue ; then

will it be possible that that interpretation be true concerning

the wood, hay, and stubble, that they shall be saved through

fire, who holding faith alone in Christ have neglected good

works. But if those other are both true and clear, without

doubt in that sentence of the Apostle we must look for

another interpretation, and we must account it among those

things, whereof Peter says, that there are certain in his

writings hard to be understood, which men ought not to

pervert unto their own destruction, so as in opposition to the

most manifest testimonies of the Scriptures to set free from

all anxiety concerning the obtaining of salvation the most

wicked men, most obstinately clinging to their wickedness,

and unchanged by amendment or repentance.

xvi. 27. Here perhaps I may be asked, what my own sense is of

this same sentence of Paul, and in what way 1 think that it

ought to be understood. I confess that on this point I should

rather hear men of more understanding and learning than

myself speak, who so expound it, as that there remain true

and unshaken all those passages which l have made mention

of above, and whatsoever other passages I have not made

mention of, wherein Scripture most openly testifies that faith

availeth nothing, save that faith which the Apostle hath

Gal. 6, defined, that is, which worketh through love; but that

without works it cannot save, neither beside fire, nor through

fire: because if it save through fire, then assuredly itself

.Tame? saves. But it is said absolutely and openly, ll 'hat doth it
2 14

’ ’ profit, if a man say that he hath faith, and have not works?

What, will his faith be able to save him ? I will however
declare, in as few words as I can, what my own sense is of
that sentence, ‘ hard to be understood,’ of the Apostle Paul :
only let that be especially kept in mind, which belongs to
the profession which I made, that I had rather on this
subject hear persons speak who are better than myself.
Christ is the Foundation in the building of a wise master-
builder ; this stands in no need of exposition ; for it is openly

Chief duties part of Foundation, Perfection built thereon. 63

said, But other foundation can no man lay beside that which etope-

is laid, which is Christ Jesus. But if Christ, then without RIBU—

doubt faith in Christ: forasmuch as through faith Christ EPh*3>

° 17.

dwelleth in our hearts, as the same Apostle says. Further,
if faith in Christ, then surely that which the Apostle defined,
which worketh through love. For not the faith of devils,
whereas they themselves both believe and tremble, and
confess that Jesus is the Son of God, can be taken as a
foundation. For what reason, save because that is not faith
which worketh through love, but which is wrung- out through
fear? Thus the faith in Christ, the faith which is of Christian
grace, that is, that faith which worketh through love, being
laid as a foundation, suffereth no one to perish. But what it
is to build upon this foundation, gold, silver, precious stones,
and wood, hay, stubble, this, if I endeavour to discuss more
exactly, 1 fear lest there be more difficulty in understanding
the exposition itself: yet 1 will strive, so far as the Lord
helps me, shortly and, as much as 1 may, clearly to set forth
what my own sense is. Lo, he who sought from the good
Master, what good thing he should do, that he might have
life everlasting ; both heard it said, that, if he would come
unto life, he must keep the Commandments; and, upon
asking, what Commandments ? had it said unto him, 77mMMut.i9,
shall not kill. Thou shall not commit adultery, Thou shalt ~ '
not steal. Thou shalt not bear false witness, Honour thy
father and thy mother, and, Thou shalt love thy neighbour
as thyself. These things doing in faith in Christ, he would
without doubt hold faith which worketh through love. For
neither would he love his neighbour as himself, save after
having received the love of God, without which he would
not love himself b Further, if he were also to do what the 1 see §•

25.

Lord added, saying, If thou wilt be perfect, go, sell all
things which thou hast, and give to the poor, and thou shalt
have treasure in heaven ; and come, follow Me; he would
build upon that foundation gold, silver, precious stones ; for
he would have no thoughts, save of the things which are
God’s, how to please God, and these thoughts are, as
1 think, gold, silver, precious stones. Further, if he were
possessed by a certain carnal affection about his riches,
although he should give much alms of them, and should

64 ‘ Fire,' the pa in of carnal affection not fully mastered.

be fide neither form plans of fraud or violence in order to increase

them, nor through fear of lessening or losing them fall into

any sin or act of guilt, (were he to do otherwise, he would

be thus now withdrawing himself from the assuredness of

1 sed. That Foundation,) still 1 by reason of a carnal affection, as
Thesen- ' . J

tence is" I said, which he had in them, whereby he could not without
fect^" l3a'n Su^er ^ie ^0SS °* SUC^' &°°d things ; he would build
upon That Foundation, wood, hay, stubble ; chiefly if lie
possessed a wife too, so as for her sake also to have thoughts
of the things which are of the world, how to please his wife.
Therefore inasmuch as these things, being with carnal
affection loved, are not lost without sorrow, for this reason,
they who so have them, as to have as a foundation faith
which worketh through love, and who do not in any way, or
through any desire, prefer these things to that faith, having
suffered harm in the loss of these things, attain unto
salvation through a certain fire of sorrow. From which
sorrow and loss each one is so much the more secure in
proportion as he has loved them less, or had them as though
he had them not. But he who for the sake of retaining or
gaining these things, shall have been guilty of murder,
adultery, fornication, idolatry, and such like, shall not, by
reason of the foundation, be saved through fire, but having
lost the foundation shall be in everlasting fire tormented.

28. Wherefore also in that which they assert, as though
desirous of proving of how great avail faith is, where the
l Cor. 7, Apostle says, But if the unbelieving depart, let him depart;
for a brother or a sister is not under bondage in such cases ;
that is, that on account of the faith of Christ even the very
wife joined in lawful union may be left without any fault, if
she shall be unwilling to continue with her husband being
a Christian, for the reason that he is a Christian : they
observe not that in this way she is most rightly suffered to
depart, if she shall say to her husband, 1 will not be your
wife, unless you heap me up riches even by robbery, or
unless, even now that you are a Christian, you exercise the
wonted lewd practices whereby you used to maintain am¬
monium house-keeninii: 2 ; or if she have known any thing else in her
nostram 1 ° , J °

traDsi- husband, either criminal or disgraceful, by the delight whereof

g<?bas. sjlc was NVont f,]j her ]ust} or iiad a more easy provision

Future temporary fire, if such there be, saves not the wicked. 65

for life, or, it may be, went more richly attired. For then he et ope-
unto whom his wife says this, if he truly repented from dead R1BVS~
works when he came unto Baptism, and hath as a foundation
faith which worketh through love, will without any doubt be
held more by love of divine grace, than of his wife’s flesh,
and the member, which causeth him to offend, he cou¬
rageously cutteth off. But whatsoever sorrow of heart in
this separation he shall sustain by reason of his carnal
affection for his wife, this is the loss which he will suffer,
this is the fire through which, the hay burning, he himself
shall be saved. But if he already had his wife as though he
had her not, not of desire, but of mercy, that haply* he*neforte
might save her, rendering rather than exacting the debt of
marriage ; certainly neither will he grieve after the flesh,
when such a marriage shall be taken from him : for neither
in her2 had he any thoughts, save of the things which are 2 so Mss.
of God, how to please God. And thus in so far as he was ^'j m
by these thoughts building upon the foundation gold, silver, iCor.7,
and precious stones, thus far he would suffer no loss, thus"
far his building, which was not of hay, would be consumed
by no burning.

29. Whether therefore it be in this life only that men suffer 3 v. note
these things, or whether after this life also certain such^hoef
judgments follow, the sense in which I understand thisthetrea-
sentence is not, as I judge, alien from the manner of truth. l!,e'
However, if there be another sense, which occurs not to
myself, such as should be taken in preference ; yet, so long

as we hold this, we are not obliged to say to the unjust,
the disobedient, the wicked, the impure, murderers of fathers, lTim.i,
murderers of mothers, mauslayers, whoremongers, defilers 9—11‘
of themselves with mankind, menstealers, liars, perjured
persons, and if there be any other thing which is contrary to
sound doctrine, which is according to the Gospel of the
glory of the Blessed God ; ‘ if only ye believe in Christ, and
receive the Sacrament of His Baptism, although ye change
not that most evil life of yours, ye shall be saved.’

30. Whence neither doth that woman of Canaan make

a precedent against us4, because the Lord gave her what she • < prffl.

asked, when He had before said, It is not yood to take away ^Ib‘ibs't.

the children's bread, and to cast it unto dogs; because He, Mat.i5,

27.

GO Woman of Canaan penitent before favoured.

DEFiDEthe Seer of the heart, saw her to be changed, when He
praised her. And therefore He says not, O dog, great is thy
Mat.15, faith ; but, 0 woman, gr eat is thy faith. He changed the
28, term, because He saw a change in the affection, and under¬
stood that that rebuke had come to bear fruit. Bui it is
a wonder to me if He praised in her faith without works,
that is, faith not such as that it was already capable of
working through love, dead faith, and, what the Apostle
James had no hesitation in saying, faith, not of Christians,
but of devils. Lastly, if they are unwilling to understand
• pcrdi- that the woman of Canaan changed her abandoned conduct',
trossra°- when Christ brought her to a sense of her guilt by His
neglect and rebuke ; whomsoever they shall find believing
merely, and so far from even concealing, as that they make
free profession of a most impure life ; let them heal their
sons, if they can, in like manner as the daughter of the
woman of Canaan was healed ; yet let them not make them
members of Christ, when they themselves cease not to be
members of an harlot. In this indeed they judge not ill,
that he sins against the Holy Ghost, and is without pardon
2 reum. under condemnation 2 of everlasting sin, who even unto the
end of his life shall refuse to believe in Christ; but this,
provided they understood aright what to believe in Christ is.
For this is not to have the faith of devils, which is rightly
accounted dead ; but faith which worketh through love.

X'"‘ 30. Such being the case, when we refuse to admit such

persons to Baptism, it is not that we are endeavouring before
the time to pluck out the tares, but that we are unwilling,
like the devil, to sow tares upon the wheat: neither are we
hindering them who are willing to come to Christ, but are
by their own very profession convicting them of unwillingness
to come to Christ: nor are we forbidding them to believe in
Christ, but are shewing them that they arc unwilling to
believe in Christ, who cither deny that to he adultery which
He declares to be adultery, or believe that adulterers can be
9.^*0. ° His members, who He declares through the Apostle inherit
lTim.i, not tilc kingdom of God, and are contrary to sound doctrine ,
U which is according to the Gospel oj the glory of the
i.ukei 4, Blessed God. Whence such are not to be accounted among
1C. &c. ’ them who came to the marriage feast; but among them who

Bud men may enter theChurch,but as professing amendment .67

were unwilling to come. For when these very men dare et ofe-
most openly to contradict the doctrine of Christ, and to be R1BUSr
contrary to the holy Gospel, they are not thrust back from
coming, but despise coming. But they who renounce the
world, at least in words, even if not in deeds, come indeed
and are numbered among the wheat, and are heaped
together into the garner, and are joined unto the same
flock with the sheep, and enter the nets, and are mixed
with the guests at the feast; but within, whether they lie
hid, or appear, then will there be a reason of bearing with
them, in case there be no power of correcting them, nor
due grounds for a presumption of separating them. For
far be it that we so understand that which is written, that
there were brought unto the marriage feast, whomsoever Mat.22,
they found , good and bad, as to believe that they brought
unto it them who made profession of continuance in evil.
Otherwise it was the very servants of the householder who
sowed the tares, and that saying will be false, Bid the^1^3,
enemy who sowed them is the devil. But forasmuch as this
cannot be untrue, the servants brought unto the feast good
and bad, whether it be them who lay hid, or them who
appeared after that they had been brought and let in ; or
whether the expression ‘ good and bad’ be used according
to a certain life and conversation of the natural rnan',ihuma-
wherein even they who have not yet believed, are wont tonam
be either praised or blamed. Whence also is that advice
which the Lord gives to the disciples, whom He originally
sends to preach the Gospel, that into whatsoever city they
come, they inquire who therein is worthy, that they may
dwell at his house, until they go out thence. Who in truth
will be this man that is worthy, save he that shall beMat.io,
accounted a good man in the judgment of his fellow-citizens?

And who unworthy, save he who shall be known unto them
as an evil man ? Of both kinds men come unto the faith of
Christ, and thus both good and bad are brought thither;
because those bad ones also refuse not to repent from dead
works. But, if they refuse, they are not thrust back when
they are desirous to enter in, but of themselves by open
contradiction depart from the entrance.

32. Therefore also that servant will be safe, and will not

f 2

68 The Church not answerable for those who reject her.

de fide be condemned among the slothful, in that he would not
‘erogare expend 1 his Lord’s talent; since in truth it was they who
were unwilling to receive what he would expend. For it is
Mat.25, for their sakes that this parable is set forth, who are unwilling
o g 30‘ to take upon themselves the office of steward in the Church,
Chrys. using as a pretext the slothful excuse, that they are unwilling
in Prin. to have to give an account for other meu’s sins ; who hear
Actor. an(j }Sj wi,0 receive and do not make a return.

But when the faithful and diligent steward, being most
ready in expending, and most greedy of the gain of his
Lord, says to the adulterer, ‘ Be no longer an adulterer, if
thou wilt be baptized ; believe in Christ, Who declares that
which thou art doing to be adultery, if thou wilt be baptized;
be no longer a member of an harlot, if thou wilt be made a
member of Christ and the other replies, ‘ I obey not, I do
not it is he himself who will not receive the true money of
3 aduke- the Lord, but will rather carry his own adulterated3 money
into the Lord’s treasures. But in case he were to make
profession of doing, and were not to do, and it were after
impossible in any way to amend him ; a way would be
found of disposing of him, so as that he, who was of no use
■•inutilis. to himself, should not be hurtful 4 to others ; so that if
within the good nets of the Lord he were an evil fish, yet
should he not ensnare the fishes of his Lord in evil nets ;
that is, so that, if he should in the Church retain an evil life,
yet should he not there set up evil doctrine. For when such
persons defend such their deeds, or making most open pro¬
fession of their intention of continuing in them, are admitted
unto Baptism ; it seems that nothing else is proclaimed, than
that fornicators and adulterers, even unto the end of this life
continuing in that sin, shall inherit the kingdom of God, and
by the merit of faith, which without works is dead, shall
come unto everlasting life and salvation. These are evil
nets which fishers especially ought to beware of : that is, if
in that parable in the Gospel by fishers arc to be understood
bishops, or others of lower rank who are set over the
Matt. 4, Churches : because it is said, Come, and I will make you
19- fishers of men. For by good nets may be caught fishes
both good and evil ; but by evil nets cannot be caught good
fishes. Since in good doctrine there may be the good who

Custom of the Church against admitting open sinners. 69

hears and does, and the evil who hears and does not; butETOPE-
in evil doctrine, both he who thinks it true, although he obey
it not, is evil; and he who obeys it, is worse.

33. This indeed is matter of wonder, that brethren, who xviii.
think otherwise, whereas they ought to depart from that,
whether old or new, at any rate pernicious opinion, of them¬
selves assert moreover that the doctrine is novel, whereby
men most wicked, making open profession of their intention
of continuing in their scandalous sins, are not admitted unto
Baptism; as though they were sojourning in a foreign laud,

I know not where, when harlots and stage-players, and any
other persons whatsoever who are engaged publicly in
shameful professions, are not allowed to approach the
Christian Sacraments, save after they have set themselves
free from, or broken off, such bonds: who certainly according
to their view would all be admitted, were it not that Holy
Church retained her ancient and unbending1 custom, coming1 robua-
as it does from that most clear truth, whereby she knows tura‘
of a surety, that they who do such things, shall not “j
inherit the kingdom of God. And unless they shall have l Cor. 6,
repented from these dead works, they are not allowed to 9‘ 10‘
approach unto Baptism : but in case they shall have crept
in unawares, yet, unless, even after, they shall be converted
and repent, they cannot be saved. But drunkards, covetous
men, slanderers, and if there be any other damnable sins
such as cannot by open deeds be brought to proof and con¬
viction; yet are these strongly lashed by commandments and
catechizings, and all such seem as having their wills changed
for the better to approach unto Baptism. But if haply, as
respects adulterers, whom not human law but divine con¬
demns, that is, who have other men’s wives for their own, or
women, who have other women’s husbands, they have ob¬
served these in any place to be admitted without due care ;
these things they should endeavour to amend from those
other which are right, iliat is, so as not to admit even these
persons ; not from these latter, which are wrong, to make
wrong those other, which are right, so as to hold that the
Competentes are not to be catechized even on the subject of
correction of life : and, in consequence, to judge, that even
all those who publicly exercise those shameful and sinful

70 1/ some sins be passed over, yet must not adultery.

betide professions, that is, harlots, panders, gladiators, and such like,
even whilst they continue in those evil practices, yet ought to
be admitted. For all those things which the Apostle reckons
up, saying at the end, that they who do such things shall not
inherit the kingdom of God, they who act more strongly
rebuke, as is becoming, when brought to their knowledge,
and admit not to receive Baptism them who oppose them¬
selves, and make profession of their intention of continuing
therein.

xix. 34. But they who think that all other sins are easily
atoned for by alms, yet have no doubt of three being deadly,
and such as recpiire to be punished by excommunications,
until they be healed by a greater humility of penance,
namely, unchastity, idolatry, murder. Nor is it now neces¬
sary to inquire of what nature that opinion of theirs is, and
whether it be to be amended, or approved, that we lengthen
not out the work which we have in hand, in order to that
other question, which is no way necessary for the solution of
this one. For it is enough, that if all sins are to be refused
admission into the Sacrament of Baptism, among these all is
adultery ; or if only those three are to be excepted, even
among those three is adultery, upon which the present
discussion arose.

35. But because the conduct of evil Christians, which has
been before this of the very worst character, yet seems not to
have had in it this evil, that men married other men’s wives,
or women were wedded to other women’s husbands ; hence
perhaps in certain Churches this neglect hath crept in
unawares, that in the catechizings of the Compctentcs
these sins were not inquired into or rebuked ; and hence it
hath come to pass, that they have begun even to be de¬
fended : which sins however among the baptized are rare as
yet, if we ourselves by our neglect make them not to be
frequent. In fact, it would appear probable that it was such
neglect in some, want of skill in othprs, ignorance in others,

Mat. 13, that our Lord meant by the term sleep, where He says, But
while men slept, the enemy came, and solved beside tares.
But from this fact we are to think that these things appeared
not at the first in the conduct even of evil Christians, that
the blessed Cyprian in his letter concerning the Lapsed,

Even doubtful marriages to be avoided, though spared. 71

when making mention of many things by way of lamentation etope-
or rebuke, whereby he saith that the wrath of God hath been — IBUh‘
justly moved, so as to suffer His Church to be scourged by
a persecution such as could not be borne, altogether omits
to mention these in that place, when even on that other
point he is not silent, and affirms that it pertaineth unto the
same evil conduct, namely, to form the bond of marriage
with unbelievers, affirming it to be nothing else than to
prostitute unto the Gentiles the members of Christ: which
in our times are not any longer thought to be sins ; since in
truth there is no commandment on the subject in the New
Testament, and therefore it was either believed to be lawful,
or left as doubtful. Just as that also is uncertain, whether
Herod married the wife of his brother, after his death, or Mat. 14,
during his life d : and so it is not so clear, what John declared3' 4'
to be not lawful to him. Also in the case of a concubine, if
she shall make profession that she will know no other man,
even although she be put away by him unto whom she is in
subjection, it is with reason doubted, whether she ought not
to be admitted unto Baptism. Whosoever also shall have
put away his wife, having taken her in adultery, and shall
have married another, it seems not right to place him on a
level with them who, for other causes save that of adultery,
put away and marry: and in the divine sentences themselves
it is so obscure, whether he also, who may without doubt
lawfully put away an adulteress, is yet to be counted as an
adulterer, if he shall marry another, that, as far as I think,
each one who is in this matter deceived commits a venial
fault *. Wherefore those which are manifest sius of un- >veniali-
chastity, are in every way to be restrained from Baptism, t®reqf“Js'
unless they be amended by a change of will and by repent- latur.
ance : but where they are uncertain, we must every way
endeavour that such unions be not formed. For what need
is there to thrust one’s self into so great danger of uncertainty?

But if they have been formed, I know not whether it seem
not that they who have formed them, ought in like manner
to be admitted unto Baptism.

d Josephus, Antiq. xviii. 7. states, in the Roman Breviary on the Feast of
that he married his brother’s wife the Beheading of St. John Baptist,
during his life, and the same is chanted Ben.

DEFIDE

XX.

John 6,
14.

xxi.

Rom.
15, 19.

Acts 2,
40.

~20ne still an adulterer not ‘‘made whole? Script are Precedents.

36. So far therefore as pertains unto the wholesome
doctrine of the truth, in order that unto any deadly sin
there be not given a most destructive security, or even be
assigned a most pestilent authority, the order of the process
of healing is this, that they who are to be baptized believe in
God the Father, Son, and Holy Ghost, in that form wherein
the symbol is delivered ; and that they repent from dead
works, and doubt not that they shall receive entire remission
of all past sins whatsoever : not that sin may be lawful unto
them hereafter, but that past sin may not injure them ; that
there may be a remission of what was done, not a permission
so to do. Then can it be truly said, even in a spiritual
sense, Behold, thou art made whole , sin no more : which the
Lord therefore spake of bodily soundness, because He knew,
that in his case whom He had healed, the very sickness of
the flesh had happened as what his sins deserved. But
these men, where the man enters to receive Baptism an
adulterer, and goes forth, being baptized, an adulterer, it is
a wonder to me in what sense they think it said unto him,
Behold, thou art made whole. For what is there that is a
grievous and deadly disease, if adultery shall be soundness ?

37. But among the three thousand, say they, whom the
Apostles baptized in one day, and among the so many
thousands of believers, among whom, from Jerusalem even
unto lllyricum, the Apostle fully preached the Gospel, there
were surely some men united to other men’s wives, or
women united to other women’s husbands : among whom
the Apostles ought to have established a rule, to be after
observed in the Churches, whether or not they should be
refused admission unto Baptism, unless they amended those
adulteries. As though it may not be said against them in
like manner, that they find not mention made of any one,
who, being such, was admitted. Or as though in truth the
sins of individuals, a thing which were without any end,
could be made mention of ; whereas that general rule is
enough and more than enough, where Peter, with many
words testifying, said unto them that were to be baptized,
Save yourselves from this /toward world. For who can
doubt that adulteries, and they who have chosen to persist in
the same unrighteous way, pertain unto the untowardness of

The Jews punished for wrong acts as well as unbelief. 73

this world? But in like manner it may be said, that public etope-
prostitutes (whom assuredly no Church admits unto Baptism, RIBL>'
save after they have been freed from that shameful state)
might have been found among so many thousands of those
who then believed throughout so many nations, and that the
Apostles ought to have established precedents concerning
the receiving or rejecting these. However, we may con¬
jecture the greater from certain lesser things. For if
publicans coming to John’s Baptism were forbidden to ask Luke 3,
any thing more than what had been appointed unto them ; 13‘
it were a wonder if unto them who came unto the Baptism of
Christ adultery should be allowed.

38. They have made mention also that the Israelites had
committed many and grievous offences, and had shed much
blood of the Prophets, and yet that not by reason of these
things deserved they altogether to be blotted out, but by
reason of unbelief alone, whereby they would not believe in
Christ ; not considering that their sin was not this alone,
that they believed not in Christ, but also that they slew
Christ; whereof the one pertains unto the charge of unbelief,
the other unto the charge of cruelty. The one therefore is
contrary to a right faith, the other is contrary to a good life.

But he is free from both faults, who hath the faith of Christ,

not that which without works is dead, which is found even james

in devils; but the faith of grace, which worketh through 2> 19.20.
. 6 Gal. 5,

love. 6-

39. This is that faith, concerning which it is declared ;

The kingdom of heaven1 is within you. For this kingdom mtcir
they take by force, who do violence by believing, asking and 21-
receiving the Spirit of Love, wherein is the fulfilling of the y. < 0f
law, without which Love 2 the law in the letter made them to n0ti"’ „

Kora. 13,

be under the condemnation because of transgression. We 10.
must not then think, that it was therefore declared, The <
kingdom of heaven suffereth violence , and they who do tnlfil-
violence, take it by force; because even the bad, merely Mat’.n,
by believing and living the very worst lives, attain unto the12-
kingdom of heaven ; but because that state of condemnation
by reason of transgression, which the law alone, that is, the
letter, caused by giving commandment without the Spirit, is
by believing done away, and by the violence of faith the

Faith of Grace is living, and works by Love.

defide Holy Spirit is asked and received ; through Whom, Love
Rom. 5, being shed abroad in our hearts, the law is fulfilled, not from
fear of punishment, but from love of righteousness,
xxii. 40. Therefore let not the incautious mind be at all
deceived, so as to think that it knows God, if it confess
Him with a dead faith, that is, without good works, after the
manner of devils : and on this account entertain no further
doubt of attaining unto life everlasting, because the Lord
Johnir, says, But this is life everlasting, that they may know Thee,
the only true God, and Jesus Christ ff hom Thou hast sent.
In truth, that other also ought to come into his mind, which
l John is written, Herein know we Him, if we keep His Command-
3‘ 4' meats; whoso saith, 1 know Him, and keepeth not His
Commandments, is a liar, and in him the truth is not.
And, that no one may think that Ilis Commandments pertain
only unto faith ; (although no one has dared to assert this,
especially in that lie spake Commandments, and lest these
Mat. 22, by their number should dissipate the thought, On these two
40- hangeth the whole Law and the Prophets;) albeit it may be
rightlv said, that the Commandments of God pertain unto
faith alone, if not dead faith, but that living faith be under¬
stood, which worketh through love ; yet after did John himself
t John declare his meaning, when he said, This is His Command-
3> 23‘ went, that we believe in the Name of His Son Jesus Christ,
and love one another.

41. This then is profitable, to believe in God with a right
faith, to worship God, to know God, that we may both obtain
1 mere- from Him help to live well, and, in case we sin, may earn 1
amir‘ pardon from Him; not continuing carelessly in the things
which He hates, but departing from them, and saying unto
Ps.41,4. Him, / said, O Lord, have mercy on me; heal my soul, for
I have sinned against Thee : whereas they have not any one «
to whom to say it, who believe not in Him ; and they say it
* tarn in vain, who, being so far* from Him, arc alien from the grace
longe' of the Mediator. Whence are those words in the Book of
Wisdom, which I know not how a security fraught with ruin
Wisd. interprets; even though we sin, we are Thine; since in truth
,5> 2- we have a good and great God, Who is both willing and able
to heal the sins of them who repent, not One Who dares not
to destroy utterly them who continue in their evil mind.

The Judgment , threatened to evil life, is damnation. 75

Finally, after having said, we are Thine; he added, knowing etope-

Thy 'power: that power certainly from which the sinner can- R1^J—

not withdraw himself or hide himself. Therefore he went on,

and added ; But we will not sin, knowing that ue are

accounted Thine. For who that entertains worthy thoughts

of the dwelling with God, wherein all are by predestination

accounted, who according to the purpose are called, but must

strive so to live, as is suitable to such a dwelling ? Whereas

therefore John also says, These things I have written unto 1 John

J ^ 2 12
you, that ye sin not; and, if any man sin, we have an ’

Advocate with the Father, Jesus Christ the righteous, and

He is an effectual intercession 1 for our sins: this is not hisl.exora*

. . . tio.

object, that we may sin with security; but that, departing
from sin, if we have committed any, by reason of That
Advocate, Whom unbelievers have not, we may in no way
despair of pardon.

42. Neither therefore out of these words are we to promise xxiii.
any milder condition to them who would so believe in God,
as to continue in evil conduct; much less out of those where
the Apostle says, They who have sinned without law, shall m. 2,
perish without law, but they who have sinned in the law,
shall be judged through the law; as if in this place there
were some difference between perishing and being judged,
whereas it is the same thing expressed by another word. For
the Scriptures use to put‘judgment’ also for eternal damnation;
as in the Gospel the Lord says, The hour shall come, wherein John 5,
all that are in the. graves shall hear His voice; and they 28> 29-
that have done well shall go forth unto the resurrection of
life; but they that have done ill unto the resurrection of
judgment. Nor is it here said, ‘ They that have believed’
shall do this, and ‘ they that have not believed’ shall do that,
but, They that have done well shall do this, They that have
done ill that. That is to say, a good life cannot be separated
from faith which worketh through love ; yea rather the faith
itself is a good life. We see therefore that the Lord said,
the resurrect ion of judgment , in place of the resurrection of
eternal damnation. Out of all, that is, who shall rise again
(where without doubt will they also be who altogether believe
not, for neither are they not in their graves) lie made two
parts, declaring that the one shall rise again unto the

If sin is only ‘judged,' so may be unbelief.

deude resurrection oj life, the other unto the resurrection of
judgment.

43. But if they say that we are not to understand in that
place them also who altogether believe not, but them who
shall be saved through fire, because they have believed, even
although they have lived ill, so as to pronounce that by the
term judgment is meant the punishment of these latter which
is for a time. (Although this were a most bold assertion,
when altogether the Lord hath divided all that shall rise
again, among whom without doubt unbelievers also will be,
into two portions, ‘life’ and ‘judgment;’ willing that the
judgment be understood to be everlasting, although this He
has not added, in like manner as the life also. For neither
saith He, unto the resurrection of ecerlasting life; albeit He
§urely meant not that any thing else should be understood.)
Let them however see to it, what answer they will make,
John 3, where He saith, Hut he that believeth not, is judged already.
For in this place without doubt they either understand that
judgment is put for everlasting punishment, or will dare to
assert that even unbelievers will be saved through fire ;
forasmuch as, He that believeth not, saith He, is judged
already; that is, is already appointed unto judgment: and
there will not be any thing for them to promise as a great
largess to them who believe and live evil lives, seeing that
they also who believe not, will not be destroyed, but
judged -. And if they dare not assert this, let them not dare
to promise any thing more gentle to them, of whom it is said,
they shall be judged through the law ; because it is certain
that the term judgment is wont to be used for everlasting
damnation. What, that we find that they who sin knowingly,
are under terms not only in no sense more gentle, but even
worse ? For these are they especially who have received the
Uom. 4, law. For, as it is written, Where law is not, neither is there
Rom. 7, transgression. Hence also is that other, Lust / was ignorant
7 • 8- of, but that the Law said, Thou shall not lust. 'Thus, having

taken occasion, sin through the Commandment worked in
me all manner of lust ; and many other things which the
same Apostle says on this subject. From this more grievous

* And therefore are in no such condition as to need Baptism without due
preparation.

Case of Jewish and Gentile state unfairly quoted. 77

state of condemnation we are set free by the Grace of theETOPE-
Holy Spirit through Jesus Christ our Lord, which, by the
shedding abroad of love in our hearts, bestoweth on us
a delight in righteousness, whereby to overcome the inordi¬
nateness of lust. Hence therefore it is made certain, that we
are not only to understand nothing more gentle, but some¬
thing more grievous in their case, of whom it is said, They,
who have sinned in the law, shall be judged through the
law; than in their case, who, sinning without law, shall
perish without law: nor is the word judgment in this place
put for a punishment which passes away, but for that
whereby they also that believe not shall be judged.

44. For they who make use of this sentence in order to
promise salvation through fire, to them who, although
believers, are living most evil lives, so as to say to them,

They who have sinned without law, shall perish without
law ; but they who have sinned in the law, shall be judged
through the law; as though it had been said, shall not
perish, but shall be saved through fire ; could not have
observed this point either, that the Apostle spake this of
them who without law, and of them who in the law, have
sinned, when treating of the Gentiles and the Jews; that he
might shew that not unto the Gentiles only, but unto both
there was need of the grace of Christ to set them free:
which the whole of the Epistle to the Romans evidently
shews. Now then let them promise, if they will, salvation
through fire, unto the Jews also sinning in the law, of whom
it is said, They shall be judged through the law, the grace of
Christ not setting them free, seeing that of these it is said,

They shall be judged through the law. Which if they do
not, lest they come into collision with themselves, asserting
as they do that they are bound with a most grievous charge
of unbelief; wherefore do they transfer unto unbelievers, and
believers, in what relates to faith in Christ, what was said of
them who without law, and of them who in the law, have
sinned, when the subject treated of was concerning the Jews,
and concerning the Gentiles, that both should be invited
unto the grace of Christ? For neither was it said, They, who xxiv.
have sinned without faith, shall perish without faith ; but
they, who have sinned in the faith, shall be judged through

78 Christian Liberty. St. Peter's sentence on evil livers.

pefipe the faith ; but it was said, 1 without law,’ and, ‘ in the law

that it might sufficiently appear that it affected that cause,

which was being treated of, between Gentiles and Jews, not

that which is between good and evil Christians.

45. Although, even if they would have law in that place

taken in the sense of faith, which were too absurd and out of

' hinc. place, yet even ou this1 they may read a most open sentence

of Peter, who, (speaking of them who had taken for an

occasion of the flesh, and a cloak of evil practice, that where

it is written, that we , who pertain unto the New Testament,

Gal. 4, are sons, not of the bond-uoman, but of the free-ivoman, in

soVulg .the liberty wherein Christ hath set us free : and had thought

that this was to live freely, that, as though secure of so great

redemption, they should think whatsoever pleased them to

Gal. 5, be lawful to them, not considering what is said. Ye have been
13

called into liberty, brethren ; only make not your liberty an

1 Pet. 2, occasion of the Jlcsh: whence also Paul himself says, As free,

yet not having your liberty as a cloak of evil practice,) says

2 Pet. 2, of them in his second Epistle also, These are wells that are

j _ 22. r

' dry, and clouds tossed with a tempest; unto whom the gloom

of darkness is reserved for ever ; for, when they speak proud

words of vanity, they entice in the lasts of the tcautonness of

2 margi- (}tc flesh them who arc but just 2 escaped, after living in

reading , error, offering unto them liberty, whereas they themselves

and so are s[aves of corruption . For of whom one is overcome, unto
Vulg. * t

him is he made over as a slave. For if, whilst fleeing from

the pollutions of the world unto the knowledge of our Lord

and Saviour Jesus Christ, they are again entangled therein,

and overcome, the latter slate becomes unto them worse than

the former. For it were better for them not to know the

way of righteousness, than, when they know it, to turn back

from the holy Commandment delivered unto them. But it

hath happened unto them, what is said in the true proverb,

The dog is turned unto his oum vomit again, and the sow

which was trashed unto her wallouing in the mire. Why

any longer, in opposition to this most manifest truth, is a

better condition promised unto them who have known the

way of righteousness, that is, the Lord Christ, and who live

abandoned lives, than if they had altogether been ignorant of

it; whereas it is most openly said, It were better for them

and

some

Mss.

Hoiv he agrees with St. James and St. Jude.

not to know the way of righteousness, than , when they know etope-
it, to turn hack from the holy Commandment delivered unto Brr!x —
them.

46. For neither by the holy Commandment must he in this xxv.
place understand that, wherein we were bidden to believe in
God ; although the whole be contained in this very thing, if

we understand the faith of believers to be that which worketh
through love ; but he openly set forth, what he called the
holy Commandment, that is, wherein we were bidden to
depart from the pollutions of this world, and to live in a holy
conversation. For thus he saith, But if ', fleeing from the
pollutions of the world unto the knowledge of our Lord and
Saviour Jesus Christ, they are again entangled therein and
overcome, the latter stale becomes unto them worse than the
former. He says not, fleeing from the ignorance of God, or
fleeing from the unbelief of the world, or any other such
thing; but the pollutions of the world, wherein is contained
assuredly every uncleanness of shameful sins. For speaking
above of these, he said, Feasting together with you, having 2 Pet. 2,
eyes full of adultery, and of sin unceasing. Therefore also 13‘ 14‘
does he call them wells that are dry ; wells, that is, in that
they had received the knowledge of the Lord Christ; but
dry, because they live not in a manner suitable thereunto.

For of such the Apostle Jude also speaking, says, They are Jude 12.
they who in yrrnr feasts of charity, being full of spots, feast
with you, feeding themselves without fear , clouds are they
without water ; and the rest. For that which Peter says,
Feasting with you , having eyes fidl of adultery ; the same
Jude, In your feasts of charity, being full of spots, they
feast with you. For they are mingled with the good in the
feasts of the Sacraments and in the feasts of charity of the
poorer sort*. And whereof Peter '"says, Fountains which are
dry ; of the same Jude, Clouds without water; of the same
James, Faith that is dead.

47. Let not therefore a promise be made of punishment,
that is for a time, of fire, unto them wbo are living shameful
and wicked lives, because they have c known the way of
righteousness ;’ unto whom it had been better not to know

f ‘ Dilectionibus plebium.’ He calls the same ‘ Agapes,’ contra Faustum,

xx. 20.

80 Baptism a curse to those who will not leave sin.

defide it, as the most true Scripture testifies. For concerning such
Mat.l2, the Lord also says, And the last state of that man shall be
worse than was the former : since, by not receiving the Holy
Spirit to be a dweller in his purified state, he hath made the
unclean spirit to return into him manifold more. Unless
haply they, of whom we are now treating, are therefore to be
accounted better, because they have not returned unto the
uncleanness of their adulteries, but have never departed
from it; nor after cleansing have again defiled themselves,
but have refused to be cleansed. For neither, in order that
they may disburthen their conscience and enter unto Baptism,
do they deign at least to cast forth their former impurities,
again, after the manner of dogs, to suck them up ; but in the
holiness of the very Laver they obstinately persist to hold the
undigested wickedness in their crude breast: nor do they
hide it by any, even feigned, promise, but with a shameless¬
ness of profession belch it forth ; nor do they, when going
Gen. 19, forth from Sodom, after the manner of Loth’s wife, again look
back on things past, but they altogether disdain to go forth
from Sodom ; yea they strive with Sodom to enter into
lTim.l, Christ. Paul the Apostle saith, I who before was a blas¬
phemer, and a persecutor , and injurious; but I obtained
mercy because I did it ignorantly in unbelief; and unto
these it is said, * Then will ye rather obtain mercy, if
knowingly ye shall live evil lives in the faith itself.’ It is
too long a task, and well nigh without end, to wish to bring
together all the testimonies of the Scriptures, whereby it
1 causam appears, that not only is the case' of them, who lead a most
evil and unrighteous life knowingly, no wise lighter than that
of them who do so unknowingly, but also that it is for this
very cause more grievous; thus then let these be enough,
xxvi. 48. Let us therefore take diligent heed, by the help of our
Lord God, that we cause not in men an evil security, by
telling them, that, if they shall have been baptized in Christ,
of what nature soever their lives in that faith shall have been,
they shall come unto eternal salvation ; that we make not
Christians in the manner in which the Jews made proselytes,
Mat. 23, unto whom the Lord says, Woe unto you. Scribes and
Pharisees, ivho compass sea and land to make one proselyte ;
but after ye have made him, ye make him a child of hell

Suitable remedies for diff erent degrees of sin. 81

twofold more than yourselves. But let us rather hold the kt ope-
sound doctrine of God our Master in both things; that there UIBU—
be a Christian life in harmony with holy Baptism, and that
eternal life be promised to no man, if either be wanting. For
He who said, Except a man be born again of icater 1 and of 3ohn 3>
the Spirit , he shall not enter into the kingdom of heaven; 1 some
Himself also said, Except your righteousness shall abound 0™aterf

above that of the Scribes and Pharisees , ye shall not enter Matt. 6,

20.

into the kingdom of heaven. Of them it is that He saith,

The Scribes and Pharisees sit on Moses' seat; what things Mat. 23,
they say , do ye; but what they do, do ye not; for they say ' '
and do not. Therefore their righteousness is to say and not
do; and thus He willed that ours should be abundant above
theirs, to say and do ; which if it shall not be, there shall be
no entrance into the kingdom of heaven. Not that any one
ought to be so lifted up, as (I will not say to boast in the
presence of others, but) to dare to think within himself, that
he is in this life without sin ; but, were there not certain
things so grievous as to require even the stroke of excom¬
munication, the Apostle would not say, When ye are gathered i Cot. 5 ,
together, and my spirit also, to deliver such an one unto 4' °'
Satan, for the destruction of the flesh, that the spirit may
be saved in the day of the Lord Jesus. Whence also he

says, Lest I bewail many, who have before sinned, and have 2 Cor.

12 2]

not repented for the uncleanness and fornication which they ’
have committed. In like manner, were there not certain
which required not to be healed by that humiliation of
penance, such as is assigned in the Church to them who
are properly called Penitents, but by certain medicines
of rebukes, the Lord Himself would not say, Rebuke him Mat.is,
between thee and him alone ; and, if he shall hearken unto lo'
thee, thou hast gained thy brother. Finally, were there not
certain, without which this life is not past, He would not set
a daily healing in the prayer which He taught, that we
should say, Forgive us our debts, as we too f orgive our Matt. 6,
debtors. 12*

49. I have now sufficiently, as I judge, set forth my views xxvii.
on that whole opinion, wherein they have moved three
questions ; one, concerning the mixture in the Church of
the good and evil, as of the wheat and tares ; wherein we

82 The Ark had its door, though unclean beasts went in.

DEFIDE must take heed, that we do not think that we have these
figures proposed to us (cither this, or that of the unclean
animals in the ark, or whatsoever other things there are of the
same signification) for this purpose, that the discipline of the
Church may sleep, concerning whom it was said under the
figure of the woman, The ways of her house are severe ; but
see that rashness of madness, rather than severity of diligence,
J.xx. n0£ go far as to presuuje to separate, as it were, the good
from the evil, by means of unlawful schisms. For neither
through these figures and prophecies is counsel of sloth
given unto the good, that they neglect what they ought to
hinder; but of patience, that while they preserve entire the doc¬
trine of the truth, they endure that which they cannot amend.
Gen. 7, Nor because it is written that there entered unto Noe into
8‘ the ark unclean animals also, therefore ought not they who
are set over the Church to forbid it, should any most unclean
wish to enter unto Baptism dancing, which is surely a milder
offence, than to do so in adultery ; but through this figure of
what was done, it was foretold that there will be unclean
persons in the Church, in order that they may be borne with,
not that doctrine may be corrupted, or discipline dissolved.
For not wheresoever they would did unclean animals break
through the frame of the ark and enter it, but it remained entire,
and they entered in through one and the same door, which
the builder had made. A second question is that, wherein it
seemed to them right to deliver to them that are to be
baptized faith only, but after, when they have already beeu
baptized, to instruct them in life and conduct. But it hath
been sufficiently shewn, unless I am deceived, that it then
more especially appertains to the care of the watchman,
1 compe- when a]] who are seeking1 the Sacrament of the faithful,
listen to all that is said to them more intently and anxiously,
not to be silent on the punishment which the Lord threatens
to them who live evil lives; lest they become guilty under
most grievous charges in their very Baptism, whither they
come that there may be remitted unto them the guilt of all
their sins. The third question is one very full of danger,
whence, in that it hath been little considered, and not
handled according to the divine sayings, it seems to me that
all that opinion hath arisen, whereby promise is made unto

Works as well as faith a condition of Salvation. 83

persons living most wicked and shameful lives, even although ft ope-
they go on so to live, and oidy believe in Christ, and receive -1BUS'
His Sacraments, that they shall come unto salvation and life
everlasting; in opposition to the most open sentence of the
Lord, Who made answer unto him that was longing for life
everlasting, If thou wilt come unto life, keep the Command- Mat. 19,
meats ; and made mention what Commandments, wherein 1/"
those very sins are shunned1, unto which is promised, I know 1 read
not how, salvation everlasting, on account of faith without
works dead. These three questions I have discussed, as bidden.’
I think, sufficiently: and have shewn, that we are so to bear
with evil men in the Church, as not to neglect ecclesiastical
discipline; are so to catechize them who ask for Baptism, as
that they shall hear and receive, not only what they ought to
believe, but also how they ought to live ; that the promise of
life everlasting is so made to believers, that each one judge
not that he can attain unto it even through a dead faith,
which without works cannot save, but through that faith of
grace, which worketh through love. Let not therefore faithful
stewards be blamed, not for their own neglect or sloth, but
rather for the obstinacy of certain, who refuse to receive the
Lord’s money, and compel the Lord’s servants to expend
their own adulterate coin, whilst they are unwilling to be at
least such evil persons, as holy Cyprian makes mention of, Ep. n.
who renounce the world in words only, and not in deeds ; ad Cle‘
whereas not even in words are they willing to renounce the Free,
works of the devil, when they with most open voice make ^24^ r'
profession of an intention to continue in adultery. If any
thing is wont to be said by them, which haply I have not
touched on in my disputation, I have judged it to be such as
not to require me to answer it ; either in that it belonged not
to the matter under discussion, or that it was so slight, as that
any one could very easily refute it.

thanks be to (Sob.

Note to page 65.

NOTE.

St. Augustine in several places of his Commentary on the Psalms, as on Ps.
vi. 1. aud xxxviii. 1. speaks of punishment at the Judgment, or after this life,
tor those who are saved ‘ as by fire,’ without expressing a doubt. However, in
his answers to the questions of Dulcitius, written so late as about A.D. 420, he
speaks of it most distinctly as a doubtful point. After stating nearly what he
does in this Treatise about the pain arising from worldly affections, he adds, §. 13.
' Some such thing also it is not incredible may take place after this life, and
whether it be so may be enquired, and may either be found out or remain
hidden ; that some believers through some sort of cleansing fire, in the degree
they have more or less loved perishing goods, may attain salvation with more or
less delay : not however such of whom it is said, that they shall not inherit the
kingdom of God, unless on fitting penitence the same crimes be remitted.’ De
Civ. Dei, xx. 25. xxi. 13. written somewhat later, he expresses less doubt, but
scarcely appears to have made up his mind. His principal object there is to
contradict the notion that there would be no eternal punishments. In the
same treatise, xxi. 26. he again writes thus doubtfully. “ After the death of
the body, until the arrival of that last day of condemnation and reward after the
resurrection (of the body), should it be said that in this internal the spirits of the
dead suffer a fire, such as they do not feel who had not habits and likings in the
life of this body, which require their wood, hay, and stubble to be burned up, but
they feel who have carried with them the like worldly tabernacles, whether there
only, or here and there, or not there because here, though they experience the
fire of transitory tribulation rescuing venial offences from damnation by con¬
suming them, I do not oppose, for perchance it is true.”

S. AUGUSTINE

ENCHIRIDION TO LAURENTIUS

FAITH, HOPE, AND CHARITY.

St. Augustine enumerates the Enchiridion addressed to Laurentius amongst
his latest works, and after the six hooks against Julianus written about
421, in his second book of Retractations. In cap. 87, he alludes to the
death of St. Jerome, which took place Sept. 30, A.D. 420.

Laurentius is called the brother of Dulcitius in the book on Dulcitius’ eight
questions, q. 1. n- 10. Nothing is said that proves him not to have been
a layman, though his learning and piety are highly praised. One Ms. in
the heading calls him a Deacon, others Primicerius, or Primicerius
Notariorum urhis Romse, another Primicerius Romanse Ecclesise.

The Author admits the name of Enchiridion, hut usually speaks of the
work as ‘ on Faith, Hope, and Charity,’ to which heads he reduces the
questions of Laurentius. The first he treats in the order of the Creed,
refuting, without naming, the heresies of the Manichseans, Apollinarians,
Priscillianists, Arians, and especially of the Pelagians. The second is
in the form of a brief exposition of the Lord’s Prayer. The third part
is a short discourse on Charity. Ab.from Ben.

Retract, ii. 63. ‘ I also wrote a book on Faith, Hope, and Charity, on the
request of the person to whom I addressed it, that he might have a work
of mine which should never he out of his hands, such as the Greeks call
an Enchiridion. In which I think I have pretty carefully treated of the
manner in which God is to be worshipped, which knowledge divine
Scripture defines to be the true wisdom of man.’

1. Beyond all expression am 1 pleased with your learning, enchi-

my very dear son Laurentius, and long for you to be wise ;

not of the number of them concerning whom it is said, «pe et

Where is the wise? u'here the scribe? where the discoverer tate.

of this icor Id? Hath not God made foolish the wisdom of I Cor. i ,

20.

86 Man's u isdom comprised in Faith , Hope, Charity.

enchi- this world ? but of them concerning whom it is written, The
wm multitude of the wise is the soundness of the world; and
24. such as the Apostle wishes them to become, to whom he
nTTo wri tes, But I wish you to be icise indeed in what is good, but
simple in what is evil. But as no one can of himself be, so
no one can of himself be wise, but of Him, enlightening,
Ecclus. concerning Whom it is written, All wisdom is from God \
ib But man’s wisdom is piety. You have this in the book of
holy Job : for there we read, that Wisdom Herself said to
Job 28, man, Behold, piety is wisdom. But if you enquire, what
piety she there spake of, you will find more clearly in the
Greek, 6socrs/3£»av, which is the worship of God. For in the
Greek there is another word also for piety, that is, ev<re[ 3s»«,
by which word is signified good worship, although this too is
especially referred to the worship of God. But there is
nothing more suitable than that word, by which evidently the
worship of God was expressed, when it was said, what was
wisdom for man. Seek you any thing to be said more
briefly, you who ask of me to speak briefly of great things ?
Or haply you desire to have this very point briefly opened,
and brought together into a short discourse, in what manner

iii. God is to be worshipped. Here if I shall answer that God
is to be worshipped by Faith, Hope, and Love; you will
certainly say, that this is a shorter statement than you
wished ; and then you will ask, that what things belong to
each of these three, may be briefly explained to you; that
is, what is to be believed, what to be hoped for, what to be
loved. Which when I shall have done, therein will be all
these things which in your letter you set down by way of
enquiry k, a copy of' which if you have with you, you may
easily turn over and read them again ; if however you have

iv. not, you may remember them as 1 repeat them, l or your
wish, as you write, is, “ that I should write you a book, which

i Enchi- you may have as a manual ', (as it is called,) and never sull'er
r,dlon‘ to leave your hands ; containing the things demanded, that
is, What is chiefly to be followed ; what, by reason of diverse
heresies, mainly to be avoided ; how far reason contends for
religion, or what in reason is unsuitable, when faith is

» several Mss. omit ‘ But as no one,’ b ‘ quarendo,’ al. ‘ quoprenda,’ ‘ as
^C- questions to be asked.’

Grounds of belief . Ch rist the Foundation. 87

alone , what is hold first, what last 5 what is the sum of* the df.fide
whole prescribed form 1 ; what the certain and proper found- ScfnjT
ation ot the Catholic Faith.” All these things which yOU TATE,
inquire after you will without any doubt know, by knowing \de?ni-
carefully what ought to be believed, what to be hoped, what t 0n >'
to be loved. For these things especially, nay rather alone,
are in religion to be followed. These things whosoever
contradicts, is either altogether an alien from the name of
Christ, or an heretic. These things are to be defended by
reasoning, either having d their foundation in the senses of
the body, or discovered by the power of understanding in the
mind. But what things we have neither experienced by
corporeal sense, nor either have been, or are, able to attain
to by mental powers, these without any doubt are to be
believed on their testimony, by whom was composed that
Scripture which hath by this time deservedly come2 to be 2 meruit,
called divine ; who, by divine help, whether through the
body, or through the miud, were able either to see, or even
to foresee these things. But when the mind hath been v.
imbued with the beginning of faith, which worketh by love,
it goes on by living well to arrive at sight3 also, wherein is3spe-
unspeakable beauty known to holy and perfect hearts, the ciem'
full vision of which is the highest happiness. This is
assuredly what you are inquiring after, “ what is held first,
what last:” to be begun in faith, to be made perfect in sight.

This also is “ the sum of the whole prescribed form.” But
the “ certain and proper foundation of the Catholic Faith” is
Christ. For other foundation, says the Apostle, no one can lay, 1 Cor. 3,
beside that which is laid, which is Christ Jesus. Nor must 1K
that therefore be denied to be the proper foundation of the
Catholic Faith, because it may be thought that this is in
common to us with certain heretics. For if those things
which pertain to Christ be carefully thought on, as far as the
name, Christ is found among certain heretics, who wish to be
called Christians; but in reality He is not among them.

Y\ hicli to shew is too long ; inasmuch as all heresies have

c ‘ Quid in ratione, cum fides sit sola, ‘ in ratione cum fide, si sit sola, non
non conveniat.’ al. ‘ quid in rationem, conveniat.’ ‘ What in reason, by itself
cum fides sit sola, non veniat.’ ‘ why it agrees not with faith.’
is not taken account of when faith d some Mss. ‘ quse vel,’ ‘ such as
Ktamls alone.’ Amaidus ap. Ben. conj. either have.’

Hope and Love closely linked with Faith.

enchi- to be noticed, which either have been, or are, or have been 1
hum on jje un(Jer the Christian name, and the truth of this

*al. shall . _ ..... c

be able, to be pointed out in each : which discussion is one tor so
V1- many volumes that it may seem even endless. You however
demand of us “ a mauual,” that is, “ what may be grasped by
the hand, not what may load the bookshelves.” To return
therefore to those three tilings, by which we said that God is
to be worshipped, faith, hope, love ; it is easily said, what is
to be believed, what to be hoped for, what to be loved ; but
in what manner it may be defended against the false charges
of those who think differently, is matter of more laborious
and copious teaching; in order to possess which there
needeth, not that the hand be filled with a short manual, but
that the breast be inflamed with great zeal.
v“- Q. For see, you have the Creed and the Lord’s Prayer :
what shorter to hear or read ? what more easy to commit to
memory ? For in that by reason of sin, the human race was
weighed down by heavy misery, and needed the Divine
mercy ; the Prophet foretelling the time of the grace of
Joel 2, God, says, And it shall be, every one that shall call on the
Name of the Lord, shall be saved: for this reason is the
Prayer'. But the Apostle, after that, for the recommending
of Grace itself f, he had recounted this testimony of the
Kom. Prophet, immediate adds, But how shall they call on Him,

’ ’ in Whom they have not believed ? for this reason is the

Creed. In these two things view those three; faith believes,
hope and love pray. But vyithout faith they cannot be ; and
by this means faith also prays. Hence in fact it was said,
How shall they call on Him, in Whom they have not
via. believed ? But what can be hoped for, which is not believed?
Further, something also which is not hoped for, may be
believed. For who of the faithful does not believe the
punishments of the ungodly ? yet he hopes not for them ;
and whosoever believes them to hang over him, and shudders
at them with a shrinking feeling of mind, is more rightly
said to fear than to hope for them. Which two things a
3 2 Mss. certain one2 distinguishing between, says, ‘ May it be allowed
Niuean, one fearing to hope3.’ Another poet however, although a
I’hars. better, hath said, not properly, ‘ This so great grief if I have

n. 16. 11

c al. ‘ The Lord's Prayer.’ f i- e. as superior to the Law.

Faith is of good and evil , Hope of future good. 89

been able to hope for1.’ In short, certain in the art oI’defide

, / n A „ SPE ET

grammar use this word as an instance to point out an CARI.
improper expression, and say, he said “ to hope,” for “ to _tate._
fear.” There is faith, then, both of evil things and of good ;
seeing that both good things are believed, and evil ; and this 419.
by faith, itself good, not evil. There is also taith both of
past things, and of present, and of future. For we believe
that Christ was dead, which is now past : we believe that He
is sitting at the right hand of the Father, which now is : we
believe that He will come to judge, which is future. Also
faith is both of one’s own things, and of the things of others.

For each man believes both liimselt at some time to have
begun to be, and not certainly to have been from all eternity ;
and other men likewise, and other things : nor concerning
other men only do we believe many things which pertain to
religion, but concerning angels also. But hope is not, but
only of things good, and also future, and relating to him who
is considered to entertain hope of them. Which things being
so, for these reasons it will be right to distinguish faith from
hope, as by word, so also by reasonable difference. For as
respects the not seeing, whether they be the things which
are believed, or the things which are hoped for, this is
common to faith and hope. In fact, in the Epistle to
the Hebrews, which illustrious defenders of the Catholic
Rule2 have used as a witness, faith is said to be £ the proof3 2 al.
of things not seen.’ Although, when any one says, that heand
has believed, that is, hath lent4 his faith to, not words, notg^-jj
witnesses, not in short any arguments, but the evidence ofi.
the things present, he does not seem so out of place0, as
rightly to be censured for the word, and to have it said to4accom-
him, ‘ You saw, therefore you did not believe whence it may 5 absur_
be thought not to follow, that whatsoever thing is believed isdus.
not seen. But we better call that faith, which the Divine
Oracles have taught, that is, of such things as are not seen.
Concerning hope also the Apostle says, Hope which is seen
is not hope; for what a man seeth, why doth he hope for ?

But if what we see not ice hope for, through patience we
wait fur it. When therefore good things are believed to be
about to happen to us, they are nothing else but hoped for.

Now concerning lovcB what shall I say, without which faith f’ amor0.

ENCHI¬
RIDION
James
2, 19.

Gal. 5,
6.

ix.

1 Physi-
cos.

2 histo-
rica.

Nature of Enquiry. God the sole Cause.

profiteth nothing? but hope without love cannot be. Finally,
as says the Apostle James, The devils also believe , and
tremble: yet do they not hope or love; but rather what we
hope for and love, they, in believing that it will come, dread.
For which reason the Apostle Paul approves of and com¬
mends faith which worketh by love , which assuredly without
hope cannot be. Wherefore neither is love without hope,
nor hope without love, nor both without faith.

3. When therefore it is asked, what is to be believed as
matter relating to religion, we are not so to inquire into the
nature of things, as is done by those whom the Greeks call
naturalists' ; nor are we to fear, lest the Christian be ignorant
of any thing concerning the force and number of the elements;
the motion and order and eclipses of the heavenly bodies ;
the figure of the heavens ; the kinds and natures of animals,
plants, stones, springs, rivers, mountains; intervals of places
and times; the signs of coming storms; and other six
hundred things concerning those matters, which they either
have discovered, or suppose themselves to have discovered ;
in that neither have they themselves found out all things,
excelling (as they do) in so great ability, burning with zeal,
abounding in leisure, and prosecuting their enquiries, some
by human conjecture, others again by experience of fact2,
and in those things which they boast to have discovered, on
most subjects holding opinions rather than knowing. It is
enough for the Christian to believe, that the cause of created
things, whether heavenly or earthly, whether visible or
invisible, is none other than the goodness of his Creator,
Who is God, One and True ; and that there is no nature
which is not either Himself or from Himself: and that lie
Himself is a Trinity; the Father, that is, and the Son
begotten by the Father, and the Holy Spirit proceeding
from the same Father *, but one and the same Spirit of the
Father and of the Son. By this Trinity, supremely and
equally and unchangeably good, all things were created, and
that neither supremely, nor equally, nor unchangeably good,

S A few Mss. add * and the Son,’ ceed from the Son : for it is not without
hut this is more likely to have been meaning that He is called at once the
added than omitted. Fie affirms the Spirit of the Father and of the Son.’
doctrine , De Trin. iv. 29. ‘ We cannot See also xv. 45, &c.
say that the Holy Ghost does not pro-

Evil is not in nature , but in pl ication of good. 91

but yet good even each one: but the whole together very de fide
good ; in that out of all these is made an admirable beauty CARI_
of the whole. In which even that which is called evil, being TATE-
rightly set and put in its own place, commends more^®11-1’
strikingly things that are good, so as that they are more xi.
pleasing and more praiseworthy through comparison with
things that are evil. For neither would Almighty God, as
even heathens confess, ‘ Ruler supreme of things V being, as1 Virg.
He is, supremely good, in any way suffer any evil to be in100‘ ‘
His works, were He not Almighty and good even to this,
out of any evil to work what is good. But what else is that
which is called evil, but a privation of good ? For like as in
the bodies of animals, to be affected by diseases and wounds
is nothing else than to be deprived of health, (for the object
is not, when a remedial system is applied, that those evils
which were in the body, that is, diseases and wounds, may
depart hence and be in some other place; but that they may
not be at all. For wound or disease is not any substance,
but the fault of a carnal substance; the substance itself being
the flesh, certainly some good thing, to which those evils are
accidents, that is, the privations of that good which is called
health,) so also, whatsoever are the faults of minds, are pri¬
vations of natural good things ; which when they are healed
are not transferred to any place, but those things which were
there, will be no where, seeing that in that health they will
not be.

4. Therefore all natures, in that the Author of all natures xii.
whatsoever is supremely good, are good : but because they
are not, as their Author, supremely and unchangeably good,
therefore in them good may be both increased and diminished.

But for good to be diminished is evil ; although however
much it be diminished, there must necessarily remain some¬
thing (if it is still nature) whence it may be nature. For
neither, if it be nature of what kind and how little soever,
can the good be destroyed, by which it is2 nature, unless the*al.
nature also itself be destroyed. Deservedly indeed is an ! wh,ch
uncorrupted nature praised : still further if it be uncorruptible ture.’
also, such as cannot altogether be corrupted, without doubt
it is much more deserving of praise. When, however, it is
corrupted, its corruption is therefore an evil, in that it

ENCHI¬

RIDION

xiii.

1 vitia-
tum vel
vitio-
sum.

Is. 6,20.

Mat. 12,
35.

92 No evil can exist but in something of itself good.

deprives it of good of some kind or other; for if it deprive it
of no good, it harms it not : but it does harm it, therefore it
takes away a good. As long therefore as a nature is under¬
going corruption, there exists in it a good of which it may
be deprived : and on this account if any thing of the nature
shall remain such as cannot be any further corrupted,
certainly the nature will be uncorruptible, and to this so
great good it will arrive through corruption. But if it shall
not cease to be corrupted, neither will it assuredly cease to
possess good, such as corruption may be able to deprive it
of. Which (nature) if it shall have consumed utterly and
altogether, there will therefore be no good in it, because
there will be no nature in it. Wherefore corruption cannot
destroy what is good, except by destroying the nature.
Every nature therefore is a good ; a great, if it cannot be
corrupted ; a small, if it can : yet can it in no sense be
denied to be a good, except foolishly and ignorantly. Which
if it be destroyed by corruption, neither will the corruption
itself remain, there existing no nature in which it may be.

And for this reason that which is called evil is not, if
good be not. But good free from all evil is perfect good ;
that however in which evil is, is good marred or faulty1.
Nor can evil ever be where good is not. Whence a wonderful
thing is brought to pass, that, whereas every nature, as far
as it is nature, is a good, nothing else would seem to be said,
when a faulty nature is called an evil nature, but this, that
that is an evil which is a good ; and that neither is there any
evil, but what is a good ; since every nature is a good,
nor would any thing be evil, if the thing itsell that is evil
were not a nature. There cannot therefore be evil, except
it be some good. Which however it appear an absurd
thing to say, yet the connection of this reasoning, as it were
unavoidably, compels us to say it. And care is to be taken
that we fall not under that saying of the Prophet, wherein
we read, Woe unto them who call that which is good evil,
and that which is evil good; who call darkness light, and
light darkness; who call sweet bitter, and bitter sweet. And
yet the Lord says, An evil man out of the evil treasure of
his heart, bringelh forth evil things. But what is an evil
man, but an evil nature; because man is a nature? Further,

Good and evil in one subject, though contraries.

if a mau is some good, because he is a nature, what is a badDEFiDE
man, but an evil good r Yet when we distinguish between SCP“.T
these two things, we find that neither is he therefore an evil tate.
because a man, nor therefore a good because unrighteous ;
but a good, because a man ; an evil, because unrighteous.
Whosoever therefore says, it is evil to be a man ; or, it is
good to be unrighteous; falls himself under that sentence of
the Prophet, Woe unto them who call that which is good
evil, and that which is evil good. For he blames the work
of God, which is man, and praises the fault of man, which is
unrighteousness. Every nature therefore, although it be
faulty, so far as it is nature, is good ; so far as it is faulty, is
evil. Wherefore in those contraries which are called evils xiv.
and goods, that rule of logicians ceases to hold, by which
they say that nothing has in it two contraries at the same
time. For no air is at the same time both dark and bright;
no meat or drink at the same time sweet and bitter; no
body at the same time, in parts where it is white, is there
black also ; none at the same time, in parts where it is
deformed, is there beautiful also. And this property is
found in many, and nearly in all, contraries, that they cannot
be at the same time in one thing. Yet, no one doubting
that goods and evils are contraries, not only can they be at
the same time, but evils cannot absolutely be without goods,
and except in goods : although goods can without evils.

For it is possible that a man or an angel may not be unjust ;
but except a man or an angel there cannot be that is unjust.

And that he is a man is a good, that he is an angel is a good,
that he is unjust is an evil. And these two contraries are so
at the same time, that, were there not the good in which
the evil might be, neither would the evil at all be, in that
not only would the corruption not have where to exist,
but not even whence to arise, were there not something
that should be corrupted, and neither could this be corrupted,
unless it were a good ; since corruption is nothing else than
the banishing a good. Out of goods therefore have evils
arisen, and except in certain goods they are not. Nor was
there any other source whence any nature of evil could
arise. For if it were, so far as it was nature, it would
assuredly be good : and either an incorruptible nature would

ENCHI¬

RIDION

XV.

Matt. 7,
18. 16.

M at. 12
33.

xvi.

Georg,
ii. 490.

Georg,
ii. 479.
80.

Causes of good and evil, Man's proper study.

be a great good, or even a corruptible nature could no way
be otherwise than somewhat good, bv corrupting which very
good corruption might be able to injure it. Butin asserting
that evils have their origin from goods, let us not be thought
to oppose the saying of the Lord, wherein He said, A good
tree cannot produce evil fruit. For, as the Truth saith, ‘ the
grape cannot be gathered of thorns,’ because the grape can¬
not grow of thorns; but we see that both vines and thorns
can grow of the good ground. And in the same manner,
as it were, an evil tree cannot produce good fruit, that is,
an evil will good works; but out of the good nature of man,
will, both good and evil, can arise ; nor was there absolutely
any source whence originally evil will should arise, except
from the good nature of Angel and Man. Which the Lord
Himself most clearly shews in the same place, where He
, was speaking of the tree and its fruits: for lie says, Either
make the tree good, and its fruit good, or make the tree evil,
audits fruit evil: sufficiently admonishing us, that indeed
of a good tree evil fruits cannot grow, nor good of an evil
tree ; yet that from the earth itself, to which He was speaking,
either tree may.

5. These things being so, when we arc pleased with that
verse of Maro, “ Happy, who hath been able to learn the
causes of things ;” let us not imagine that it hath an influence
on the obtaining of happiness, if we know the causes of
great movements of bodies in the world, which are con¬
cealed in the most hidden recesses of nature ; “ Whence
trembling to the lands, by what force the deep seas swell,
having burst their barriers, and again sink back into them¬
selves,” and all other things of this sort: but the causes
of things good and evil we ought to know, and these so far
as, in this life most full of errors and anxieties, it is granted
to man to know them, in order to escape these same errors
and miseries. That happiness assuredly is to be the end of
our course, wherein we are to be shaken by no misery,
deceived by no error. For if the causes of the motions of
bodies were necessary for us to know, it would be right foi
us to know none rather than the causes of our own state of
health. But inasmuch as, being ignorant of them, we
betake ourselves to Physicians, who but must see with how

Error, what, and in what cases a real evil.

great patience we must be ignorant of what is hidden fromDEFiDE
us of the secrets of heaven and earth ? For although error be s^ATn-
to be avoided with all the care in our power, not only in tate.
greater, but also in lesser things, and, although except xvii.
through ignorance of tilings, error cannot take place; yet it
does not follow that he straightway errs whosoever is ignorant
of any thing, but whosoever thinks himself to know what
he knows not; seeing that he approves what is false as true,
which properly belongs to error. Nevertheless it makes a
great difference, in what each man errs. For in one and
the same thing both he who knows is with good reason
preferred to him who knows not, and he who errs not
to him who errs. In different things however, that is, when
this man knows certain things, and that others; and this
man the more useful, that man the less so, or even hurtful ;
who will not in those things which that man knows, prefer
before him the man who knows them not ? For there are
certain things which it is better not to know than to know.

And also it hath been good to some at some time to err, but
that in the way of the feet, not in the way of the life. For
it happened to ourselves that we were deceived in a certain
cross-way, and went not by that spot where an armed band
of Donatists1' lav in ambush waiting for us to pass; and
so the result was that we came whither we were bound, by a
circuit out of the way ; and having learnt of them lying in
wait, congratulated ourselves on our error, and returned
thanks to God on occasion of it. Who therefore would
hesitate to prefer a traveller erring thus, to a robber not
erring thus ? And it may be for this reason, that a certain
wretched lover, speaking in the writings of our great poet,
says, “ When I saw, when I was lost, when evil error carried Virg.
me away;” seeing that there is good error also, such as not v,n’
only is no injury, but even some profit. But if the truth be
carefully considered, when as to err is nothing else than to
think that true which is false, and that false which is true ;
or to esteem as certain instead of uncertain, or as uncertain

h Possidius states that the ‘ Circum- tine, and mentions this instance of his
celliones’ more than once beset the being in danger from them. Life, c.
road in arms, laying wait for St. Augns- 12. Ben.

ENCHI¬

RIDION

Matt. 5,
37.

xviii.

9t> The deceiver deceived. Every lie a sin.

instead of certain, whether it be false, or whether it be true :
and this be in the mind as unshapely and unbecoming, as
we esteem ‘ yea, yea ; nay, nay to be beautiful and be¬
coming, either in speaking, or in assenting : assuredly even
on this very account is that life, wherein we now' live,
miserable, because that to it at times, in order that it be not
lost, error is necessary. Far be it that such be that life,
where the Truth itself is the life of our soul ; where no one
deceives, no one is deceived. But here men deceive and are
deceived ; and are more miserable when they deceive by
lying, than when they are deceived by believing them who
lie. Vet so greatly does reasonable nature shrink from what is
untrue, and, as much as it can, avoid error, that even they
who love to deceive are unwilling to be deceived. For he
who lies seems not to himself to err, but to send another
man into error who believes him. And in that matter
indeed which he cloaks by a lie, he errs not, if he himself
know what is true : but in this he is deceived, that he thinks
that his own lie does him no injury: whereas every sin is
more injury to him who does, than to him who suffers it.

0. But licre arises a very difficult and obscure question,
on which we have already concluded a large book, having
had the necessity of reply laid upon us: whether it belong
to the duty of a righteous man at times to lie. For certain*
go so far, as to contend that it is at times a good and pious
work, both to peijure themselves, and to speak what is false,
on subjects relating to the worship of God, and on the very
nature of God. But to me it seems that every lie is certainly
a sin, but that it makes great difference, with what intention
and on what subjects a man lie. For he docs not so sin wrho
lies with the wish to benefit, as he who lies with the wish to
injure ; neither again docs he so greatly injure who by lying
sends a traveller to a wrong road, as he who by a deceitful
lie perverts the way of life. No one indeed is to be
esteemed as lying, who speaks a falsehood, thinking it
truth ; since, as far as is in his powrer, he deceives not,
but is deceived. Such an one then is not to be convicted
of falsehood, but at times of rashness, who esteems as true,

1 The PriseillianistH. Ben. The work appears to be that ‘ Contra Mendacium
ad Consentiom.’

To lie worse than to be deceived, except in Faith. 97

things false which he has incautiously believed. And, on the defjde
contrary, rather is he, as far as is in his power, guilty of lying R(p^'|tI|:T
who speaks the truth, thinking it a lie. For as far as relates TATE-
to his intention, in that he says not what he thinks, he speaks
not the truth, although that which he speaks be found to be
the truth: nor is he any way exempt from falsehood, who
unwittingly speaks truth with the mouth, but knowingly lies
with the mind. Not taking into account then the things
themselves, concerning which any thing is said, but only
the intention of the speaker, he is better who unwittingly
says what is false, in that he thinks it true, than he who
knowingly has the intention to deceive, not knowing that
what he says is true. For the former has not one thing in
his mind, and another in his speech; but the latter, whatever
in fact that which is said by him may be of itself, yet has one
thing shut up within his breast, and another ready on his
tongue ; which is the especial evil of lying. But taking into
account the things themselves which are said, it makes so
great difl'eience, what that is in which each man is either
decen ed or lies, that whereas to be deceived is a less evil
than to lie, as far as relates to the person’s will ; yet is it far
more tolerable to lie in those things which are separate from
religion, than to be deceived in those things, without the
faith or knowledge of which God cannot be worshipped. To
illustrate this by instances, let us consider what the case will
be, if one man, speaking falsely, report that some man is
alive who is dead ; and another, being deceived, believe that
Christ will again die after an interval however long; is it not
beyond all comparison better to lie in the one way, than to
be deceived in the other? and is it not a much less evil to
lead any one into the one error, than to be led by any one
into the other ? Therefore in certain things we are deceived xix.
with great evil, in certain with little, in certain with no evil
at all, nay in certain even with some good. For a man is
deceived with great evil, when he believes not this which
leads to eternal life, or believes this which leads to eternal
death. But a man is deceived with little evil, who by affirming
as true what is false falls into any temporal inconveniences,
which yet, by the increase in them of faithful patience, he
turns to good account. As if one by thinking a bad

man

98 All error in itself evil, though good mag come of it.

hi- good should suffer any evil from him. But he who be-

— lieves a had man good, in such a way as to suffer no evil
from him, is deceived with no evil: nor does that denunci-

,20. ation of the Prophet fall on him, TVoe unto them who call
trhat is evil good. For this must be understood as said of
the things themselves wherein men are evil, not of the
persous. Whence he who calls adultery good, is rightly
convicted by that word of the Prophet. But he who calls
the person good, whom he thinks to be chaste, and knows
not that he is an adulterer, is deceived not in the doctrine
of things good and evil, but in the secrets of human character;
calling a man good, in whom he thinks is that which he
doubts not is good ; and calling an adulterer evil, and a
chaste man good; but calling the particular person good,
from not knowing that he is an adulterer, not a chaste man.
Still further, if through error any one escape destruction, as
1 stated above happened to us on our journey, a man receives
even some good from error. But when I say that in certain
things a man may be deceived without any evil, and even
with some good ; 1 say not that the error itself is no evil or
some good, but that that is evil at which a man conies not, or
that good at which he comes through erring, that is, either
what conies not to pass, or what does result from the eiror
itself. For the error of itself, being either in a great thing a
great evil, or in a small a small, is yet always .an evil. For
who except in error will deny that it is an evil, to approve ot
things false as true, or condemn things true as false, or to
esteem things uncertain as certain, or things certain as un¬
certain ? But it is one thing to think a man good who is
evil, which comes of error ; and another thing not to suffer
from this ev il another evil, if the evil man, who was thought
good, do us no harm. Also it is one thing to think that the
wav which is not ; and another thing for this evil of enor to
obtain some good, as it is to be delivered from the lying-in¬
wait of evil men.

xx. 7. Iu truth, 1 know not whether errors of this kind also,
when one thinks well of an evil man, not knowing what kind
of man he is ; or when, in place of those things which we
are sensible of through the bodily senses, like things meet us,
which are discerned by the spirit as if by the body, or b>

Some would slum the fault of error by doubting all. 99

the body as if by the spirit; such as the Apostle Peter eefide
thought it to be, when he supposed that he saw a visional
being on a sudden freed by the Angel from his bolts and tate.
chains; or when in actual bodily things, what is rough iSgCts12,
thought smooth, or what is bitter is thought sweet, or what
is rank is thought fragrant, or that it thunders when a cart
passes, or that a certain one is the man when he is another,
where two are very like each other, as is often the case in
twins ; whence he says, £ and a pleasing mistake to their
parents* I know not, I say, whether these and such other* Virg.
are to have the name of faults2 likewise. Nor have I now
undei taken to solve that most knotty question, which has2Peccata
racked those most acute men, the Academicians; whether ‘ sins-’
the wise man ought to approve any thing, that he fall not
into error, if he shall approve as true what is false, in that all
things, as they affirm, are either hidden or uncertain. Upon
which at the beginning of my conversion I finished three
\ olumes 3, that I might not be hindered by a question, which3 Contra
opposed, as it were, at the very entrance. And certainly there
had been need to put away the despair of discovering truth,
which seems to be confirmed by these arguments. In their
school then every error is thought a sin, which they maintain
cannot be avoided, unless by suspending all assent. That
is, they say that whosoever assents to things which are un¬
certain is in enor ; and that nothing is certain in the things
which men see, by reason of the undistinguishable likeness
of falsehood, although what seems, may perhaps be, true ;
this they discourse of in controversies most acute but most
shameless. But with us the just liveih of faith. But if(Hab.2,
assent be taken away, faith is taken away; because without Rom. ]
assent nothing is believed. And there are truths, seen though U-
they may not be, failing the belief of which, it is not possible
to arrive at a life of blessedness, which is no other than life
eternal. But I know not whether we ought to speak with
those, who are ignorant, not that they shall live for ever, but
that they are alive at the pi-esent moment; yea, who say that
they are ignorant of that which they cannot be ignorant of.

For no one is suffered to be ignorant that he is alive ; since
it he be not alive, he cannot even be ignorant of any thing;
since not only to know, but also to be ignorant of, belongs

100 Errors net in faith or duty, not more than slight faults.

enchi- to one who is alive. Blit it would seem by not assenting

■R1PI0N that they are alive, they seem to themselves to guard against
error; when even by erring they are proved to be alive ;
seeing that he who is not alive cannot err. As therefore that
we are alive is not only true, but also certain ; so there are
many things true and certain, to refuse assent to which, far

xxi. be it that it be called wisdom, and not rather madness. But
in things, in which it matters not at all to the obtaining of
the kingdom of God whether they be believed or not, or
whether they either be, or be thought to be, true or false ;
in these to err, that is, to think one thing instead of another,

1 pecca- is not to be judged to be a fault1; or if it be, a very little and
very light fault. In fine, let it be of what kind, and how
great soever, it belongs not to that way by which we go to

Gal. 5, 6. God ; which way is the faith of Christ, which worketh by
love. For neither did that ‘ error pleasing to their parents’
in the case of the twin sons, wander from this way ; nor did
the Apostle Peter wander from this way, when supposing
that he saw a vision, he so thought one thing instead of
another, as not to distinguish the real bodies, in the midst of
which he was, from the images of bodies in the midst of
which he supposed himself to be, until after that the Angel,
by whom he had been freed, was departed from him. Nor
did the Patriarch Jacob wander from this way, when he
believed his son, who was yet alive, to have been slain by a
wild beast. In these and such-like untruths, we are deceived
without injury to the faith which we have towards God, and
err without leaving the way which leads to Him : which
errors, although they arc not faults, are yet to be judged to be
among the evils of this life, which has been so made subject
to vanity, that here things false arc approved as true, things
true are rejected as false, things uncertain are held as
certain. For although these things are separate from that
faith, through which being true and certain we are on our way
to eternal blessedness ; yet are they not separate from that
misery in which we yet are. For in no way should we be
deceived in any mental or bodily sense, if we were already
in the enjoyment of that true and perfect happiness.

xxii. But, moreover, every lie is therefore to be called a fault, in
that a man, not only when he himself knows what is true, but

101

lying for others' good excusable, but wrong.

also if at any time he err and is deceived as a man, ought to defide
speak that which he has in his mind ; whether it be true, or SPE ET
whether it be thought to be so, and be not. For every one
who lies, speaks contrary to what he thinks in his mind,
with the will to deceive. And surely words have therefore
been appointed, not as means whereby men may deceive
one another, but as means whereby each one may convey
his own thoughts to another’s knowledge. Therefore to use
words for the purpose of deceit, not for what they were
appointed, is a fault. Nor must we therefore think that any
lie is not a fault, because we can at times benefit any one by
lying. For this we can do also by stealing, if the poor man,
to whom it is given openly, feel the benefit, and the rich
man from whom it is taken secretly, does not feel the loss ;
yet no one on this account will say that such a theft is not a
fault. And this we can do again by adultery, if it appear
that any, unless we consent to her in this, will die through
love, and, in case she live, will be cleansed through re¬
pentance ; yet will not such an adultery be on this account
denied to be a fault. But if chastity be deservingly pleasing
to us, how does truth offend us, so that, in order to benefit
another, the one may not be violated by adultery, while the
other may be violated by lying ? It is not to be denied that
men have made very great progress towards what is good,
who lie not except for another’s safety, but in such their
progress, it is their good-will which is praised, or even
receives temporal rewards, not their deceit, which that it be
pardoned is enough, not that it be published abroad, espe¬
cially in heirs of the New Testament, to whom it is said, Let Matt. 5,
it be in your mouth, yea, yea; nay, nay; for what is3''
beyond is of evil. On account of which evil, because it
ceases not in this mortal state to steal upon us, even the
very co-heirs of Christ say, Forgive us our debts. Matt. 6,

8. These things therefore having been treated of as this12' •••
present brevity required, seeing that the causes of things
good and evil are to be known, as far as it is sufficient for
the way which leads us to that kingdom, where will be life
without death, truth without error, happiness without disquiet;
we ought not at all to doubt, that of such good things as
relate to us there is none other cause than the goodness of

102 Error and pain came into the world with sin.

exchi- God ; but (the cause) of things evil is the will of a being

RTDION

, ( ( mutably good1 falling away from immutable good, first that

mutabi- of an angel, then of man. This is the first evil of a rational

lis.
xxiv

- venti
latur.

xxv

creature, that is, the first withdrawing of good : then after
this there found way, now even against their will, ignorance
of things necessary to be done, and desire of things hurtful ;
in company with which are brought in error and pain :
which two evils when they are perceived to be hanging over
us, the emotion of the mind endeavouring to flee from them
is called fear. Further, the mind when it obtains things
desired, although hurtful or empty, in that through error it
perceives it not, is either overpowered by morbid delight, or
fanned2 it may be with vain joy. From these as it were the
fountains of diseases, fountains not of plenty, but of want,
all the misery of a rational nature issues. Which nature,
however, in the midst of its evils could not lose the desire of
blessedness. But these are the common evils, both of men,
and of angels condemned by the justice of the Lord for
their wickedness. But man has beside his own punishment,
whereby he was punished by the death also of the body.
Forasmuch as God had threatened him with the punishment
of death if he sinned; thus gifting him with free will, as yet
to rule him by His control, and affright him with destruction;
and placed him in the happiness of Paradise as in the shadow
of a life, from whence by observing righteousness he might
xxvi. ascend to better tilings. Hence after his sin being made an
exile, his own race also, which by sinning he had corrupted
in himself as in its root, he bound by the punishment of
death and condemnation : so that whatever progeny should
be born of him and of his wife, through whom he had sinned,
condemned together with him, through carnal lust, wherein
was repaid a punishment similar to the disobedience, should
draw along with it original sin, whereby it should be drawn
through various errors and pains, to that last never-ending
punishment with the apostate angels, its corrupters, masters,
Rom. a, and partners. Thus, By one man sin entered into the icorld,
and by sin death : and so death passed upon all men , in that
all sinned. By the world in that place the Apostle meaning
xxvii. the whole human race. This therefore was the case; the
mass of the whole human race under condemnation was

God causes good even to the fallen. Angels each by himself 103

lying in evils, or even was rolling on and going headlong defide
from evils into evils; and joined to the side of those angels
who had sinned, was paying the deserved penalty of impious TAT^-
apostacy. Forasmuch as it pertaineth to the just anger of
God, whatsoever the wicked willingly commit through blind
and unsubdued lust, and whatsoever the}7 unwillingly suffer
by manifest and secret3 punishments : the goodness of the
Creator ceasing not to minister even to evil angels life and
vital power, which ministration being withdrawn, they would
straightway perish ; and as for men, although they be born
from a corrupted and condemned stock, ceasing not to give
form and life to their seeds, to dispose their members, through
periods of time and distances of place to quicken then-
senses, to bestow on them nutriment. For He judged it better
to work good out of things evil, than to allow no things evil
to exist. And truly had He willed that there should be no
renewing1 at all of man for the better, even as there is none ^eforma-
of impious angels, would it not be deservedly done, that thetloneIn‘
nature which deserted God, which, using evilly its own power,
trampled upon and transgressed the command of its Creator,
which it might most easily have kept, which corrupted in
itself the image of its Creator, frowardly turning away from
His light, which evilly broke off, by its free-will, its salutary
subjection to His laws, should be all of it eternally deserted
by Him, and suffer everlasting punishment according to its
desert ? Certainly He would thus act, were He only just,
and not merciful also, and shewed not much more clearly
His own free mercy rather in setting free the unworthy.

9. Certain angels therefore through impious pride deserting xxviii.
God, and being cast down from their high heavenly habitation
into the lowest darkness of this air, that number of angels
which was left continued in eternal blessedness with God;'
and in holiness. For the rest of the angels were not de¬
scended from one who fell and was condemned, that so
original evil should bind them, as in the case of man, with
the chains of succession subject to it, and draw down all to
deserved punishments ; but when he, who became the devil,
had become lifted up together with the partners in his
impiety, and, by being thus lifted up, with them overthrown

* ‘ opertis.’ Bened. ‘ apertis,’ ‘open,’ most Mss.

104 Heaven repeopled by Redemption. Freewill loaf by sin.

enchi- the rest with pious obedience clave to the Lord, receiving
■■l-ION also, what the others had not, a certain knowledge, to assure
xxix. them of their eternal and unfailing stedfastness. It there¬
fore pleased God, the Creator and Governor of the universe,
that, seeing that not the whole multitude of angels had
perished by deserting God, the part which had perished
should remain in eternal perdition ; whilst the part which
had continued firm with God, when the other forsook llim,
should rejoice in the full and certain knowledge of the
eternity of its future happiness: but that, in that the other
rational creature which was in man, had perished entire
through sins and punishments both original and actual, out
of the reuewal of a part of it should be supplied whatever
loss that fall of the devil had brought on the fellowship
of the Angels. For this has been promised to the Saints at
Luke20, their resurrection, that ‘ they shall be equal to the Angels of
God.’ Thus Jerusalem which is above, our mother, the city
of God, shall suffer no robbery of the multitude of her sons,
or, it may be, shall reign with a yet fuller abundance b. For
we know not the number either of holy men, or of unclean
devils, into whose place the sons of our holy Mother suc¬
ceeding, of her who appeared barren upon earth, shall abide
without any limit of time in that peace from which they fell.
13ut the number of those citizens, whether it be that which is
now, or that which shall be, is contemplated by that Artificer
Komi, i, Who calls the things which are not as the things which are,
and orders all things in measure and number and weight.
11,20. ]3ut this portion of the human race, to whom God hath
xxx' promised deliverance and an eternal kingdom, whether can
it at all be restored by the merits of its own works? Far
be it. For what good does one who is lost work, except
so far as he hath beer^delivered" from destruction ? Can it
by the free choice of its will ? Far be this also : for man
using evilly his free will hath lost both himself and it.
For in like manner as he who kills himself, assuredly by
living kills himself, but lives not by killing himself, nor will
be able to raise himself up again after he has killed himself:
so when through free-will sin was committed, sin being

h Cf. de Civ. Dei, I. xxii. c. 1. he hath been restored.’

c at. ‘ quando’ — ‘ reparatus,’ ‘ when

Freedom to (jood restored to God's servants by grace. 105

conqueror, free-will was lost. For of whom a man is over- defide
come, to him is he made over as a slave also. This is at any "cari-
rate the judgment of Peter the Apostle: seeing then that this tate.
is true, what kind of liberty can that be of the slave who has ?„Pet’2’
been made over, except when it pleases him to sin ? For
he serves freely, who willingly does the will of his master.

And thus he is free to commit sin, who is the slave of sin.

Ti hence he will not be free to work righteousness, unless
being set free from sin he shall begin to be the slave of
righteousness. This is true liberty by reason of the joy in' *al. ‘the
doing right, and at the same time godly slavery by reason of^!°^f>
the obedience to the command. But this liberty to do well,
when shall it be to man, made over and sold, unless He
redeem him Whose is that saying, If the Son hath set you John 8,
free, then shall ye be truly free. But before this begin to36'
have place in man, how doth any one of free-will glory in
any good work, who is not yet free to work what is good,
unless he exalt himself, being puffed up with vain pride ?

Whom the Apostle restrains, saying, By grace are ye saved Eph. 2,
through faith. And lest they should so take to themselves 8— 10:
at any rate the faith itself, as not to understand that it was
given of God ; (like as in another place the same Apostle
says, that ‘ he had obtained mercy to be faithful ;’) here also ] Cor. 7,
he hath added, and says, And this not of yourselves, but it is
the gift of God ; not of works, lest haply any one be exalted.

And lest it should be thought that good works will be
wanting to believers, again he adds ; For ue are His work¬
manship, created in Christ Jesus in good works, which God
hath before prepared, that in them ue may walk. Therefore
then are we made truly free, when God fashions us, that is,
forms and creates us, not that we may be men, which thing
He hath already done; but that we may be good men, which
thing His grace now does; that we may be in Christ Jesus a Gal. 6,
new creature, according to that which is said, A clean heart j;(' 5J
create in me, O God. For his heart, as far as respects the 10.
nature of the human heart, God hath not failed already to
create. Also, that no one, although not of works, yet should xxxii.
glory of the very free choice of his will, as if the desert
began of himself, which received the very liberty of working
what is right, as a reward due; let him hear the same herald

106 Some gifts follow man's will, but grace ever prevents it.

enchi- of grace saving, For it is God who worketli in you both to
^-Pj--os will and to do, according to His good pleasure. And in
13. another place : Therefore is it, not of him who willeth, nor
itom. 9, of i,im wfl0 runneth, but of God who slieweth mercy. Seeing
that without doubt, if man be of such age, as already to
exercise his reason, he cannot believe, hope, love, unless he
Phil. 3, be willing, or arrive at the prize of the high calling of God,
unless lie have run with his will. How then is it not of him
that willeth, nor of him that runneth, but of God who
slieweth mercy, except in that the will itself, as it is written,
Prov. 8, is prepared before of the Lord. Otherwise, if it was therefore
30-1 xx' said, it is not of him who willeth, nor of him who runneth,
but of God who slieweth mercy, because it is brought to pass
of both, both the will of man, and the mercy of God ; and
we understand it to be so said, it is not of him who willeth,
nor of him who runneth, but of God who slieweth mercy, as
if it were said, the will alone of man is not sufficient, unless
there be also the mercy of God : therefore also the mercy
alone of God is not sufficient, unless there be also the will of
man ; and thus if it be rightly said, it is not of man who
willeth, but qf God who slieweth mercy, because the will
alone of man does not fulfil it ; why is it not also on the
other side rightly said, ‘ it is not of God who slieweth mercy,
but of man who willeth, because the mercy alone of God
does not lulfil it?’ So then if no Christian will dare to say,
‘ it is not of God who slieweth mercy, but of man who willeth,’
that he contradict not most openly the Apostle; it remains
that it be understood therefore rightly to have been said, it is
not of him who willeth, nor of him who runneth, but of God
who slieweth mercy, that the whole may be given to God,
who both prepares the good will of man hereafter to be
assisted, and assists it when prepared. For the good will of
man goes before many gifts of God, but not all d : but those
which it goes not before, among them is itself. For both are
P«. 69, read in the sacred writings, both, His mercy shall prevent
Ps.23,6. mei and, mercy shall follow me. It prevents him who

d See S. Gref?. Mor. xvi. 30. ami Christian notion of the relation of
xviii. 62. Tr. p. 363. and note c. where, works to reward, and as ‘ mereri’ is
in the passage cited, 1 promeruit’ is of repeatedly used in the present vo-
course to he taken according to the luine.

All men born under wrath. Need of a Mediator. 107

has not the will, that he may have the will; it follows after defide
him who hath, that he may not have the will in vain. For
why are we charged to pray for our enemies, who assuredly TATE-
have no will to live godly, except that God may work in^att'5’
them the will also ? And, again, why are we charged to ask Matt. 7,
that we may receive, except that He, by Whom it was brought ' ’
to pass that we have the will, may bring to pass that which
we will ? We pray, therefore, for our enemies, that the
grace of God may prevent them, as it has prevented us
also: but we pray for ourselves that His mercy may follow
after us.

10. Therefore the human race was holden under just con-xxxiii
demnation, and all were children of wrath. Concerning
which wrath it is written, Since all our days have failed, and Ps.90,9.
1,1 Tlnj wrath have we failed ; our years shall be thought on
as a spider. Concerning which anger Job also says, For Job 14,
man born of a woman , is short of life and full of wrath.1'
Concerning which wrath the Lord Jesus Christ also says,

He who believeth on the Son, hath eternal life ; but he who John 3,
believeth not on the Son, hath not life, but the wrath of God 36'
remaineih upon him. He says not, shall come; but re-
maineth. Forasmuch as with this every man is born.

W herefore the Apostle says, For ice too were by nature sons Eph. 2,
of wrath, as the res! also. In this wrath when men were3-
through origiual sin, and in so much the more grievous and
deadly wise, as they had added greater or more sins besides,
a Mediator was required, that is, a reconciler, to appease
this wrath by the offering of a singular Sacrifice, whereof all
the sacrifices of the Law and the Prophets were shadows.
Whence the Apostle says, For if, when we were enemies, we Rom. 5,
were reconciled to God by the death of His Son, much moref'
being reconciled now in His blood, shall we be saved from
wrath through Him. But when God is said to be angry,
there is not implied of Him emotion, such as is in the mind
of man when angry ; but by a word transferred from human
feelings, His vengeance, which is none other than just, hath
received the name of Wrath. Therefore that through a
Mediator we are reconciled to God, and receive the Holy
Spirit, that of enemies we may be made sons ; For as many Rom. 8,
as are led by the Spirit of God, these are sons of God ; 14'

1 OS Human nature of Christ came into being pure,
enchi- this is the grace of God through Jesus Christ our Lord.

RIDION ~ ,

- : — Concerning which Mediator it were Jong to speak so great

tilings as are worthy to be spoken, although by man they
cannot worthily be spoken. For who can set forth this
John l, alone in suitable words, that The Word was made flesh, and
duett among us, that we should believe in the only Son of
God the Father Almighty, born of the Holy Ghost and the
Virgin Mary ? Thus, that is, the Word was made flesh, the
flesh being assumed by the Godhead, not the Godhead
changed into flesh. Further in this place we ought to
understand by ‘ flesh’ man, the expression from a part
Rom. 3, signifying the whole ; as it is said, Since by the works of the
Law no Jlesh shall be justified; that is, no man. For it is
unlawful to say that any thing of human nature was wanting
in that assumption; but of nature every way free from every
tie of sin : not such nature as is born of both sexes through
' reatus the lust of the flesh with the bond of sin, the guilt1 whereof
is washed away by regeneration ; but such as it was fitting
that lie should be born of a virgin, whom the faith of I J is
mother, not her lust, had conceived ; by whose very birth
even were her virginity impaired, now no longer would He
’quod be born of a virgin; and falsely, which God forbid9, would
al’Mt the whole Church confess Him born of the Virgin Mary;
she who following His Mother daily brings forth His mem¬
bers, and is a virgin still. Read, if you will, on the virginity
of holy Mary my letters to an illustrious man whose name 1
3Ep.l37. mention with honour and affection, Volusianus3. Wherefore
xxxv. Christ Jesus the Son of God is both God and Man. God
* etecula before all worlds ', Man in our world. God, because the
John l, Word of God; for the / lord was God: but Man, because
unto unity of Person there was added to the Word a
reasonable soul and flesh1'. Wherefore inasmuch as lie is
John io, God, * He and the Father are one;’ inasmuch as lie is
John 14 Man, ‘ The Father is greater than He.’ For being the only
28. Son of God, not by grace, but by nature, that He might be
full of grace also, He was made the Son of Man likewise;
and Himself the Same Both, of Both One Christ. For being

• In this, ami some other expressions, rather collected than* invented by its
we have the very language of the Atha- author.

Italian Creed, which was evidently

Manhood even of Christ merited nothing till in God. 109

in the form of (rod, He thought it not robbery , what He was de fide
by nature, to be equal with God. Yet He emptied Himself s*Eff
receiving the form of a servant , not losing or diminishing the tate.
form of God. And so lie was both made less, and remained
equal, Both in One1, as has been said: but one thing by 1 utr'um-
reason of the Word, the other by reason of His Manhood ; queunu3
by reason of the Word, equal with the Father, by reason of
His Manhood, less. One the Son of God, and the same the
Sou of Man ; One the Son of Man, and the same the Son of
God : not two sons of God, God and Man, but One Son
of God ; God without beginning, Man from a certain begin¬
ning, one Lord Jesus Christ.

11. Here altogether greatly and evidently is God’s grace xxxvi.
commended. For what merit had human nature in the Man
Christ, that it should be singularly assumed into the unity of
Person of the only Son of God ? What good will, what good
and zealous purpose, what good works went before, such as
that by them That Man should deserve to be made one Person
with God ? Whether at all was He Man before, and was this
singular benefit afforded Him, in that He deserved singularly
of God? Truly from the lime that He began to be Man, He2 2 al. ‘the
began not to be any thing other than the Son of God; andMan’
this the only Son, and by reason of God the Word, Who by
assuming Him was made flesh, assuredly God : so that, in
like manner as any man whatever is one Person, that is, a
reasonable soul and flesh, so Christ also may be one Person,
the Word and Man. Whence to human nature so great
glory, freely given undoubtedly with no merits going before,
unless because in this the great and alone grace of God is
evidently shewn to them who contemplate it faithfully and
soberly, that men may understand that they are themselves
justified from their sins through the same grace, through
which it was brought to pass that the Man Christ might have
no sin ? Thus also the Angel saluted His mother, when he
announced to her her future bringing-forth ; Hail , said he,
full of grace! And a little after, Thou hast found, says he, Luke l,
grace with God. And she indeed is said to be full of grace,28'30'
and to have found grace with God, that she might be the
mother of her Lord, yea, of the Lord of all. But of Christ
Himself the Evangelist John, after having said, And the John L

110 Christ's coming itself a grace. Holg Spirit not Hi's Father,

fnchi- Word was made flesh , and dwelt among ns, says, And ice
R1D1f^' saw His glory, as of the Only-begotten of the Father, full of
grace and truth. Tliat which he says, The Jl ord was made
flesh; the same is, full of grace: that which he says, The
glory of the Only-begotten of the Father; the same is, full of
truth. For the Truth Itself, the Only-begotten Son of God,
not by grace, but by nature, by grace took unto Him Man
with so great unity of Person, that Ilimself the Same was
xxxvii. also the Son of Man. For the same Jesus C hrist the Only-
begotten, that is, the only, Son of God, our Lord, was born
of the Iloly Ghost and the Virgin Mary. And certainly the
Holy Ghost is the gift of God, which indeed Itself also is
equal to the Giver : and therefore the Holy Ghost also is
God, not inferior to the Father and the Son. From this
therefore, that of the Holy Ghost is the birth oi C hrist ac-
* bomi- cording to His Manhood1, what else than very grace is shewn?
nem For when the Virgin had enquired of the Angel, how that
should be brought to pass which he announced to her, seeing
Luke l, that she knew not a man; the Angel answered, The Holy
3°' Ghost shall come upon thee, and the potter qf the Highest
shall overshadow thee ; and therefore that Holy Thing which
shall be born of thee shall be called the Son of God. And
Joseph when he wished to put her away, suspecting her to be
an adulteress, whom he knew to be with child not ot him-
Matt. l , self, received such an answer from the Angel, Fear not to
= natum take Mary thy wife; for that which in her is conceived 2, is
qf the Holy Ghost: that is, What you suspect to be of
another man, is of the Holy Ghost,
xxxviii 12. Yet do we therefore at all intend to say, that the Holy
Ghost is the Father of the Man Christ, so that God the
Father begot the Word, the Holy Ghost the Man, of both
which Substances should be one Christ, both the Son of God
the Father as touching the Word, and the Son ot the Holy
Ghost as touching the Man ; in that the Iloly Ghost as His
Father had begotten Him of His virgin Mother? Who will
dare to say this ? Nor is there need to shew by discussion
what other great absurdities follow'; when now this very thing
is of itself so absurd, that no faithful ears are able to bear it.
Wherefore, as we confess, our Lord Jesus Christ, Who is
God of God, but as Man was born of the Holy Ghost and

Ill

but the Creator of His Humanity.

the irgin Mary, in both Substances, the divine, that is, andDEFiDE
the human, is the only Son of God the Father Almighty,
from W hom proceedeth the Holy Ghost. In what manner tate.
then do we say, that Christ was born of the Holy Ghost, if
the Holy Ghost begat Him not ? Was it because He made
Him ? Seeing that our Lord Jesus Christ, so far as He is
God, all things were made by Him : so far however as He is John 1,
Man, Himself also was made, as the Apostle says: He was^om j
made of the seed of David according to the flesh. But3-0™
whereas that Creature which the Virgin conceived and
brought forth, although It belong to the Person of the Son
alone, yet the whole Trinity made; for neither do the works
of the Trinity admit of being separated ; why in the making
of It was the Holy Spirit alone named ? Whether is it that
even as often as one of the Three is named in any work, the
whole Trinity is understood to work ? It is so indeed, and
may be shewn to be so by examples. But we must not delay
any longer on this. For that moves us, how it is said, Born
of the Holy Ghost, when He is in no way the Son of the
Holy Ghost. For neither, because God created this world,
may it lawfully be said to be the Son of God, or born of God;
but made, or created, or built, or founded by Him, or what¬
ever other such expression we may rightly use. He, there¬
fore, when we confess Him born of the Holy Ghost and the
Virgin Mary, how He be not the Son of the Holy Ghost, and
yet be the Son of the Virgin Mary, is difficult to explain.
Without any doubt, forasmuch as He was not so born of Him
as of a father, and was so born of her as of a mother. Itxxxix.
must not therefore be granted, that whatsoever is born of any
thing, is straightway to be called the son of that same thing.

For not to notice that a son is born of a man in one sense,
and in another sense a hair, a louse, a stomach-worm, no one
of which is a son : not to notice then these, seeing that they
are with ill grace1 compared to so great a thing; surely they > defor-
who are born of water and of the Holy Ghost, no one would raiter‘
properly say that they are sons of the water; but they are
expressly called sons of God their Father, and of their
mother the Church. Thus, therefore. One born of the Holy
Ghost is the Son of God the Father, not of the Holy Ghost.

For what we said of hair and the rest, is only of use so far,

112 Manhood deified through 1 The Gift ’ because freely.

ENCHI¬

RIDION

xl.

i. e.

‘ which
grace.’

Acts 8,
20.

xli.
2 seroi-
natus.

that we be put in mind, that not every thing which is born of
any one, can also be called the son of that of which it is
born ; in like manner, as it follows not, that all, who are
called sons of any one, be said to be also born of him : as
there are who arc adopted. There are also named sons of hell,
not as born of it, but prepared for it, as sons of the Kingdom,
who are being prepared for the Kingdom. Therefore seeing
that one thing may be born of another thing, and yet not in
such a manner as to be a son, and again, that not every one,
who is called a son, is born of him whose son lie is said to be ;
doubtless the manner in which Christ was born of the Holy
Ghost not as a Son, and of the Virgin Mary as a Son, suggests
to us the grace of God, whereby Man, without any merits
going before, in the very beginning of his nature in which he
began to exist, was joined to God the Word unto so great
unity of Person, that Himself the Same should be the Son of
God, Who was the Son of Man, and the Son of Man, Who
was the Son of God: and that thus in the taking upon Him
human nature, in a certain way the very grace should be
made natural to that Man, which 1 should not be capable of
admitting any sin. Which grace it was therefore necessary
should be indicated by the Holy Ghost, because He properly
is thus God, as to be called also the Gift of God. Whereof
to speak sufficiently, even if it may be done, is matter for a
very lengthened discussion.

13. Thus begotten2 or conceived through no pleasure of
carnal lust, and therefore deriving no sin by way of descent;
also by the grace of God in a wonderful and unspeakable
manner joined, and grown together, in unity of Person, with

the Word the Only-begotten of the Father, the Son, not by
grace, but by nature, and so Himself also committing no
sin ; yet, by reason of the ‘ likeness of the flesh of sin’ in
Rom. 8, which He had come, was He Himself also called sin, being
to be sacrificed to wash away sins. Forasmuch as in the
old Law sacrifices for sins were called 1 sins;’ which He truly
Hos.4,8. was made, whereof they were shadows. Hence the Apostle,
2 Cor. 5, after he had said, We beseech you for Christ to be reconciled
20‘21' to God; straightway adds and says, Him icho knew no sin ,
He made sin for us, that we may be the righteousness of God
in Him. He says not, as in certain faulty copies is read,

Christ how * made sin.' All die to sin in Baptism. 1 18

“ ITe WIl° knew sin, for us wrought sin;” as if Christ defide
Himself had sinned for us: but he says, £ Him who had not
known sin, that is, Christ, £ God, to Whom we are to be tate.
reconciled, made sin for its,' that is, a Sacrifice for sins,
through Which we might be able to be reconciled. He
therefore sin, as we righteousness; nor that our own, but of
God , nor in us, but in Him : as He sin, not His own, but
ours; which that it had place not in Him, but in us, He
shewed by the likeness of the flesh of sin, in which He was
crucified: that, whereas sin was not in Him, so in a certain
way He might die to sin, in dying to the flesh, wherein was
the likeness ot sin; and whereas He had never Himself lived
accoiding to the oldness of sin, He might by His own resur¬
rection signify our new life springing to life again, from the
old death, whereby we had been dead in sin. This is that xlii.
very thing which is solemnized among us, the great Sacra¬
ment f of Baptism, that whosoever pertain to that grace, may
die unto sin, as He is said to have died unto sin, who died
unto the flesh, that is, the likeness of sin : and may live, by
being bom again from the layer, as He also by rising again
from the grave, of whatever age their bodies be. For from xliii.
the little child but lately born even to the decrepit old man,
as no onedsyU^be prohibited from Baptism, so is there no one
who in Baptism dies not unto sin: but little children only— f-
unto original sin, elder persons however die unto all those
sins also whatsoever by ill living they had added to that
which they derived by birth. But therefore are they also xliv.
generally said to die unto sin, when without any doubt they
die not to one, but to many and all sins, whatsoever now of
their own they have committed, either by thought, or word,
or deed; since also by the singular number the plural is
wont to be signified : as the poet says g, “ And fill his belly
with the warrior armed ;” although they did this with many
warriors. And in our own writings we read, Pray therefore Numb.
to the Lord that He may take away from us the serpent; Ulxx
says not, the serpents, from which the people were suffering,
so as thus to speak : and numberless other such. Whereas,
however, also that original (sin, which is) one, is signified by

( ' LS“?ramen,Um’’ PerhaP3 here * Of the Trojan Horse. Virg. JEn.
mysterj. i;. 20.

114

What sins may be remi/led to infants.

knchi- the plural number, when we say that little children aic bap-
KIPION tized for the remission of sins, and say not for the remission
of sin ; that is an opposite form of speech, whereby by the
plural the singular number is signified. As in the Gospel,
Mat. 2, Herod being dead, it is said, For they are dead who sought
20* the child's life: it is not said, he is dead: and in Exodus,
Ex. 32, They hare made, says he, unto themselves gods of gold;
31‘4' whereas they had made one calf, of which they said, I hese
are thy Gods, O Israel, who led thee forth out of the land
of Egypt: here also putting the plural tor the singulai.
xlv. Although in that one sin also, which by one man entered
Rom. 5, into the world, and passed upon all men, by reason oi which
12, young children also are baptized, more sins than one may be
understood, if that one be divided, as it were, into its separate
parts. For therein is both pride, in that man chose rather
to be in his own power, than in that of God ; and saciilege,
in that he believed not God ; and murder, in that he cast
himself headlong into death ; and spiritual fornication, in
that the purity of the human mind was corrupted by the
persuasion of the serpent ; and theft, in that forbidden tood
was taken ; and covetousness, in that he desired more than
what ought to have satisfied him ; and whatever else in the
commission of this one sin may by careful thought be
xlvi. discovered. Also that little children are bound by the
sins of their parents, not merely of the first human beings,
but of their own parents, from whom they are themselves
born, is said not without show of reason. Forasmuch as that
Deut. 6, divine saying, I will repay the sins of the fathers upon the
sons; certainly is of force in them, before that by spiritual
regeneration they begin to belong to the New Testameut.
Which Testament was prophesied of, when it was said by
Ezekiel, that the sons should not receive the sins ol their
fathers ; and that that parable should be no longer in Israel,
Ez. is, The fathers have eaten a sour grape, and the teeth of the
children have become numbed h. For therefore is each one
born again, that in him may be loosened whatever of sin
there be, with which he is born. For the sins which arc
afterwards committed by evil conduct, may also by repent¬
ance be healed, as also we see takes place after Baptism.

h obstupuerunt, al. obstipuerunt.

Many sins in one. Sin of fathers rests on children. 115

And theiefoie regeneration was not appointed, except ouIvdefide
because our generation is corrupted ; so much so that even ^riJ
one begotten of lawful wedlock says, In iniquities [ was tate.
conceived , and in sins my mother nourished me in the womb. Ps 51,5‘
Neither said he here, in iniquity, or, in sin, although this
also might rightly be said ; but he chose rather to say
iniquities and sins. Because in that one sin also, which
passed upon all men, and is so great, that by it human
nature was changed and turned unto necessity of death,
there are found, as I have shewn above, more sins than one ;
and other sins of our parents, which, although they cannot
so change our nature, yet bind sons by a state of con¬
demnation, unless the free grace and mercy of God come
to theii help. But not without good reason may it be xlvii.
questioned, concerning the sins ot our other parents, whom
each of us succeed to as ancestors from Adam down to his
own parent; whether he who is born be involved in the evil
actions of all, and multiplied original transgressions, so that
each one is born in so much the worse estate, the later it
is ; or whether it be for this reason that God threatens the
posterity unto the third and fourth generation, concerning
the sins of their parents, because He extends not His anger,
as far as relates to the offences of their ancestors, further,
through the tempering of His merciful kindness; lest they,
on whom the grace of regeneration is not bestowed, might
be weighed down with too heavy a burthen in their very
eternal damnation, if they were obliged from the beginning
of the human race to draw together by way of descent the
sins of all their parents who went before them, and to suffer
the punishments due to them : or whether any thing else in
so great a matter, by more careful examination and handling
of holy Scripture, may or may not be discovered, I do not
venture to affirm unadvisedly.

14. That one sin, however, which was so great, andxlviii.
committed in a place and state of so great happiness, that
in one man, by way of origin, and so to say, by way of root,
the whole human race was condemned, is not loosed and
washed away, but only through one Mediator between God
and men, the Man Christ Jesus, Who alone could so bciTim.2,
born, as that to Him there were no need to be born again.6’

116 Baptism of Christ. Our Redemption hy Him.

exchi- For they were not born again, who were baptized by the
R1DI°M baptism of John, by whom He also was baptized: but by
M a certain ministry of him, as of a forerunner, who said,
6. 13. Prepare a way for the Lord, were prepared for that One in
Luke’!, Whom alone they could be born agaiu. For His baptism is,

4- not in water only, as was that of John, but also in the Holy
Ghost ; according as of That Spirit, whosoever belieretli
in Christ, is regenerate, of Which Christ being generated,

Luke 3, needed not to be regenerate. Whence that voice of the
p‘‘ - Father which came over Him when baptized, I to-day have

Heb. 5, beyollen Thee ; pointed not out that one day of time in which
Heb. i, He was baptized, but that of unchangeable eternity, to shew

5- that That Man pertained to the Person of the Only-begotten.
For wherein the day is neither begun by yesterday’s ending,
nor ended by to-morrow’s beginning, it is ever to-day.
Therefore lie willed to be baptized by John in water, not
that any iniquity in Him might be washed away, but that
His great humility might be commended. For in like
manner in Him Baptism found nothing to wash away, even
as death found nothing to punish; that the devil, being over¬
come and vanquished by truth of justice, not by violence of
power, in that he had most unjustly slain Him without any
desert of sin, might through Him most justly lose them
whom through desert of sin he had gotten in hold. Therefore
He took upon Him both, both baptism and death, by reason
of a determinate dispensation, not of pitiable necessity, but
rather of pitying will ; that One might take away the sin
of the world, as one sent sin into the world, that is, upon the

1. whole human race. Except only that that one sent one sin
into the world, this One however took away not only that one
sin, but at the same time all, which He found added to it.
Rom. 6, Whence the Apostle says, Not as by one man sinning , so is
u>— 18. yi ft also : for the judgment indeed was of one unto
condemnation, but the grace, of many offences unto justi-
f cation. Because assuredly that one sin which is derived
by way of descent, even if it be alone, makes men liable
to condemnation : but the grace justifies from many offences
the man, who, beside that one which in common with all he
hath derived by way of descent, hath added many of his
li. own likewise. However, that which he says a little after,

Baptism in the death of Christ, death unto sin. 117

As by the offence of one upon all men unto condemnation, so DE FIDE
also by the righteousness of one upon all men unto Justifi- s(PPR'j_T
cation of life ; sufficiently shews, that no one born of Adam tate.
is otherwise than held under condemnation, and that no one
is freed from condemnation otherwise than by being born
again in Christ. Of which punishment through one man, ]ii.
and grace through one Man, having spoken as much as he
judged sufficient for that place of his Epistle, next he com¬
mended the great mystery of holy Baptism in the Cross
of Christ, in such manner as that we understand that Baptism
in Christ is none other than the likeness of the death of
Christ ; and that the death of Christ crucified is none other
than the likeness of the remission of sin: that, as in Him
true death had place, so in us true remission of sin; and as
in Him true resurrection, so in us true justification. For he
says, What shall we say then ? shall we continue in sin, that Rom. 6,
grace may abound ? For he had said above, For where sin p~R" -
abounded, grace abounded more. And therefore he proposed 20. ’ ’
to himself the question, whether one be to continue in sin, in
order to obtain abundance of grace. But he answered, Far
be it: and added, If we are dead to sin, how shall we live
therein ? Then, in order to shew that we are dead to sin:

What, know ye not, says he, how that we whosoever have
been baptized in Jesus Christ, have been baptized in His
death f If therefore we are hence shewn to be dead to sin,
in that we have been baptized in the death of Christ ;
assuredly little children also who are baptized in Christ, die
unto sin, because they are baptized in His death. For with¬
out any exception it is said, We whosoever have been baptized
in Christ Jesus, have been baptized in His death. And
therefore is it said, that it may be shewn that we are dead to
sin. But to what sin do little children die by being born
again, except to that, which, by being born, they have
derived ? And thus to them also pertains w*hat follows,
wherein he says, Therefore ice have been buried together Rom. c
with Him through baptism unto death, that, in like manner 4—1 1-
as Christ rose from the dead through the glory of the Father,
so we also may walk in newness of life. For if we have
become planted together with the likeness of His death, so
shall we be also of His resurrection : knowing this, that our

118 Christ died to the flesh , they that (ire His to Us sin.

inchi- old man hath been crucified together , that the body of sin

R1C10N- may be made empty, that ice serve not sin any longer. For
he that hath died, hath been justified from sin. But if we
have died with Christ, ice believe that we shall also together
live with Him: knowing that Christ rising from the dead,
now dieth not, death shall no more have dominion over Him.
For in that He hath died unto sin, He hath died once ; but
in that He liveth, He liveth unto God. Thus do ye also
judge yourselves to have died indeed unto sin , but to live
unto God in Christ Jesus. For hence he had began to prove
that we must not continue in sin, that grace may abound ;
and had said, If we have died to sin, how shall we live in it?

Hom. 6, and, to shew that we had died to sin, had added, What, know
ye not that we whosoever have been baptized in Christ Jesus,
have been baptized in His death ? Thus then he closed that
whole passage as lie began. Seeing that he so introduced
the death of Christ, as to say that even He died to sin. To
what sin, except to the flesh, in which was, not sin, but the
likeness of sin; and therefore it is called by the name of sin?
Therefore to them who have been baptized in the death of
Christ, in which not only older persons, but little children
also are baptized, he says, So do ye also, that is, in like
manner as Christ, So do ye also judge yourselves to have
liii. died unto sin, but to live unto God in Christ Jesus. What¬
ever therefore was done in the Cross of Christ, in II is Burial,
in II is Resurrection on the third day, in His Ascension into
Heaven, in His Sitting at the right hand of the Father ; was
done in such sort, as that to these things, not only as spoken
after a mystical manner, but also as done, the Christian life
which is here lived might be conformed. For by reason of
Gal. 5, II is Cross it is said; But they that are Jesus Christ's, have
24, crucified their flesh with its passions and lusts. By reason
Bom. c, of His Burial: We have been buried together with Christ
through Baptism unto death. By reason of His Resurrection :
That like as Christ rose again from the dead through the
glory of the Father, so ice also may walk in newness of life.
By reason of 1 1 is Ascension into Heaven, and Sitting at the
Col. 3, right hand of the Father: But if ye have risen again with
' Christ, seek (he things which are above, where Christ is
sitting at the right hand of God, mind the things which arc

119

All, righteous and unrighteous, shall be judged.

above, not the things which are upon earth: for ye have died, defide
and your life is hid with Christ in God. However, that scP^',t^r
which we confess concerning Christ as future; how that He tate.
is to come from Heaven, to judge the quick and dead, relates 1 iv •
not to that life of ours which is lived here; in that neither is
it among the things which He hath done, but among those
which He is to do, at the end of the world. To this belongs
what the Apostle goes on to add: When Christ our life shall
have appeared, then shall ye also appear with Him in glory.

But that He will judge the quick and the dead may be Iv.
understood in two ways: either to understand by the quick
them whom His coming shall find not yet dead, but still
living in this flesh ; but by the dead, them who, before His
coming, have departed, or are to depart, from the body:
or whether by the living the just, by the dead the unjust:
since the just also shall be judged. For at times the judg¬
ment of God is used in an evil sense; whence is that saying,

But they who have done evil, unto the resurrection of judg¬
ment1: at times also in a good sense, according to that' so Gr.
which is said, O God, in Thy Name save me, and in Thy Ps.54,l.
might judge me. Forasmuch as by the judgment of God
takes place that very separation of the good and bad, that
the good, being to be freed from evil, not to be destroyed
with the evil persons, may be set apart at the right hand. Mat.25,
By reason of which he cried out, Judge me, O God: and as32‘ 33‘
if setting forth what he had said, And separate, says he, my Ps.43,i.
cause from a nation not holy.

15. But now' when we have spoken concerning Jesus Christ lvi.
the only Son of God, our Lord, what pertains to the brevity
of confession, we thereunto add that we believe also in the
Holy Ghost, that that Trinity may be complete, Which is
God: then next the Holy Church is mentioned. Whereby
it is given to understand, that, after mention made of the
Creator, that is, of the supreme Trinity, it were fitting to
subjoin the reasonable creation pertaining to that Jerusalem Gal. 4,
which is free. Seeing that whatsoever hath been spoken 2(i'
concerning the man Christ, pertaineth unto the unity of
Person of the Only-begotten. Therefore the right order of
confession demanded, that to the Trinity the Church should
be subjoined, as to Him that dwelleth therein His own house,

ENCHI¬

RIDION

» al.

4 which
sojourn-
eth.’

Ps. 113,
3.

1 Cor. 6,
19.

1 Cor. 6,
15.

1 Cor. 3,
10’.

Col. 1 ,
18.

John 2,
19.

120 The Chinch in Heaven and Earth God's Temple.

to God His own Temple, to the Founder llis own city.
Which is here to be understood as a whole, not only in respect
of that part wherein she sojourneth1 upon earth, from the
rising of the sun even unto its setting, praising the name of
the Lord, and after its captivity of the old estate singing a
new song; but also of that which in Heaven ever, from the
time that it was created, hath cleaved unto God, neither hath
experienced in itself any evil of falling. This in the holy
Angels continueth blessed, and, as is fitting, helpeth that
part of itself which is a sojourner: because both will be one
by partaking in common of eternity, and are now one by the
bond of charity, being that it was wholly instituted for the
worship of the One God. Wherefore neither doth the whole, .
nor any part of it, will that it be worshipped in the place of
God, nor that it be a God to any one who belongs to the
Temple of God, which is built out of gods whom the uncreated
God creates. And so the Holy Ghost, if He were creature,
not Creator, would assuredly be a reasonable creature ; for
that is the highest creature. And therefore in the Rule of
Faith He would not be placed before the Church, in that Ho
Himself also would pertain unto the Church in respect of
that part of it which is in Heaven. Nor would He have a
temple, but Himself also would be a temple. But a temple
He hath, concerning Whom the Apostle says, Know ye not ,
that your bodies are the temples of the Holy Ghost, which is
in yon, which ye have of God f Concerning whom in another
place lie says, Know ye not that your bodies are the members
of Christ? How then is not He God, Who hath a temple?
or less than Christ, Whose members He hath as a temple ?
For neither is His temple other than the temple of God, in
that the same Apostle says, Know ye not that ye are the
temple of God ? in order to prove which He adds, and that
the Spirit of God dwelletli in you. God therefore dwellcth
in His temple, not only the Holy Ghost, but also the Father
and the Son, Who also concerning His own Body, (whereby
He was made the Head of the Church, which is among men,
that He may be in all things holding the preeminence,) says,
Destroy this temple, and in three days I will raise it up.
The temple therefore of God, that is‘, of the whole supreme
Trinity, is the Holy Church, [the Church,] that is, universal

121

What we know of Angels, and what not.

in Heaven and on earth. But concerning that which is in defide
Heaven, what can we affirm, but only that there is in it no S,ffRiT
one that is evil, nor hath any one since fallen thence, or tate.
is about to fall, from the time that God spared not the Angels lvii.
sinning, as writes the Apostle Peter, but thrusting them forth ^Pet'2’
delivet ed them unto prisons of darkness of hell, to be reserved
unto punishment in judgment. But of what nature that most lviii.
blessed and lofty society is, what differences there are there
of preeminencies in them, so that, all being named, as it
were, by a general name Angels, (as in the Epistle to the
Hebrews we read: For to which of the Angels said He at Heb. i,
any time, Sit on My right hand, seeing that in this manner13'
he shewed universally that all are called Angels,) there yet
are there Archangels, and whether these same Archangels
are called Powers; and so it was said, Praise Him, all His Ps.148,
Angels; Praise Him, all His Powers1; as if it were said ,^Vir(uies
‘ Praise Him all His Angels, Praise Him all His Archangels;’ E- *
and how those four words differ one from another, wherein ^osts‘
the Apostle seems to have embraced the whole of that
heavenly society, saying, Whether they be Thrones, or Col. 1,
Dominions, or Principalities, or Powers2, let them speak l%otes.
who aie able, yet so that they be able to prove what they totes.
say . I confess that I am ignorant of these things. But
neither am I assured of that other, whether the sun and
moon and all stars belong to that same society ; although to
some they seem to be shining bodies, not bodies possessing
sense and understanding. And also of Angels, who can lix.
explain, with what kind of bodies they have appeared to
men, so as not only to be seen, but also to be touched ; and,
again, not by bodily bulk, but by spiritual power, they bring
certain visions, not to the bodily eyes, but to the spiritual,
i- e. to minds ; or speak something not to the ear from
without, but within to the soul ‘ of man, themselves also
having their place there : as is written in the Book of the
Prophets, And the Angel who was speaking in me said unto Zech. i,
me; for he says not, who was speaking to me, but in me, or9'
also appear in dreams, and converse after the manner of
dreams; we have for example in the Gospel, Behold, the Mat. l,
Angel of the Lord appeared unto him in dreams, saying?20'

1 Ben. 1 in animo,’ ‘ in the mind.’ Mss. aniime.

1-2*2 Hard questions. What deceits of Satan dangerous.

ENCHI- For in this manner the Angels as it were point ont that they
RIIU0N have not bodies which may be handled: and cause it to be a
Gen. is, difficult question, how the Fathers washed their feet, how
I9^d Jacob wrestled with the Angel with handling so palpable1.

1 ‘ ta.m, When these inquiries are made, and each one, as he can,
Gen. 32, conjectures concerning them, the abilities are exercised not
<2i- without profit, if only the disputation be moderate, and there

be not there the error of them who think that they know what
they know not. For what need is there, that these and such
- ‘ cum lilie things be affirmed, or denied, or defined with contention *,
mine!’ when without reprehension3 one may be ignorant of them ?
a ' sine |(5 jt }s luore uecessary to distinguish and discern when
]x Satan transforms himself as an angel of light, lest deceiving

2 Cor. us, he lead us astray unto some hurtful things. For when he
n’ 14‘ deceives the bodily senses, and yet moves not the mind from

that true and right thinking, whereby each one lives the life
of faith, there is no danger in religion : or when feigning
himself to be good, he says or docs those things which are
suitable with good angels, even if he be believed to be good,
it is not an error which endangers or infects Christian faith.
When, however, by means of these things which are not his,
he begins to lead us unto his own, then to discern him, and
not to follow after him, is matter of great and necessary
watchfulness. But how few of men arc able to escape his
deadly guiles, unless God do guide and protect them ! And
the verv difficulty in this matter is hereunto useful, that each
man be not a hope unto himself, neither one man unto
another, but God unto all that arc llis. 1‘ or that this is
rather expedient for us, no pious person at all can doubt.

Ixi. This Church then which standetlr in the holy Angels and
Powers of God, will then at length become known to us as it
is, when at the last we shall have been joined with it, to
possess together with it eternal blessedness. That part how¬
ever which is separate from it and sojourning upon earth, is
thereby the more known to us, in that we are in it, and in
that it is of men, which wo also arc. This, by the Blood of
a Mediator Who had no sin, hath been redeemed from all
Com. s, sin, and her words are, If God for us, who against us? Who
31-32, hath not spared His own Son, hut hath delivered Him up
for ns all. For not for the Angels hath Christ died. But

Peace in Heaven and Earth through Christ's Sacrifice. 123

therefore is it done even for Angels, whosoever of men are by nEFiDE
His death redeemed and freed from evil, in that they in some SPE ET
soit return into favour with them, after the enmities which tate.
their sins have caused between men and the holy Angels,
and from the very redemption of men the losses of the fall of
the Angels are repaired. And assuredly the holy Angels lxii.
know, being taught of God, in the eternal contemplation of
Whose truth they are blessed, what number from among the
human race to fill it up, that City waite th for ere it be com¬
plete. Wherefore the Apostle says, That all things are Eph. t,
restored in Christ, which are in heaven, and which are in10’
earth, in Him. Inasmuch as they are restored which are in
heaven, when that which in the Angels hath fallen thence, is
given back from among men : but they are restored which
are in eaith, when the very men who have been predestinated
to eternal life, are renewed from their old state of corruption.

And so by that single Sacrifice wherein a Mediator hath been
slain, of which one Sacrifice many victims in the Law were
figures, things heavenly are set at peace with things earthly,
and things earthly with things heavenly. Since, as the
same Apostle says, In Him it hath pleased Him that all Col. l,
fulness should dwell, and that by Him all things should be™'™'
reconciled unto Himself, making peace by the Blood of His
Cross, whether they that be in earth or that be in heaven.

That peace surpasseth, as it is written, all understanding, lxiii.
nor can it be known by us, save only when we shall have Phi1' 4’
come unto those things. For how are heavenly things made
at peace, except with us, that is, by agreeing with us ? For
theie is peace there ever, to the whole of the reasonable crea¬
tures, both one with another, and with their Creator. Which
peace surpasseth, as has been said, all understanding ;
surely, however, ours, not that of them who see the face of the
Father. But we, however great human understanding there
be in us, know in part, and see now as bv a glass in a riddle: t Cor.
but when we shall be equal with the Angels of God, then, in
like manner as they, we shall see face to face : and shall have 36! * '
as great peace towards them, as they also towards us, in that •

we sl'all love them as greatly as we are loved by them.

And so their peace will be known to us, in that ours also
will be such and so great, nor will it then surpass our under-

1*24 Peace toward Man in Baptism, and in after Remission.

enchi- standing; but the peace of God, which is then towards them,
KiD-ioN wjt]lout doubt surpass both our and their understanding.
Forasmuch as every rational creature whatsoever which is
blessed, is blessed of Him, not lie of it. Wherefore in this
sense that is better taken which is written, The peace of God,
which surpasseth all understanding. So that, in that he
said all, not even the understanding of the holy Angels may
be excepted, but of God alone : for His peace surpasseth not
His own understanding.

lxiv. 17. But the holy Angels are at one with us even now,
when our sins are remitted. Wherefore, after mention made
of the holy Church, is placed in the order of confession the
remission of sins. For by this the Church which is in earth
Lukelfi, standeth : by this that is not lost, which had been lost and
lias been found. Forasmuch as the gill of Baptism being
excepted, which hath been granted against original sin, in
order that what by our generation hath been drawn to us, by
our regeneration may be taken away from us ; and yet actual
sins also it taketli away, whatsoever it hath found committed
• indul- in heart, mouth, or deed: this great remission1 then being
geDtia excepted, whence man’s renewal begins, wherein all guilt
both inborn and added is done away; the very rest of life of
such an age as already useth reason, however strong it be in
fruitfulness of righteousness, is not past without remission of
sins. Seeing that the sons of God, so long as they live a
mortal life, have a conflict with death. And although of
liora. 8, them it may have been truly said, As many as are led by the
Spirit of God, they are the sons of God; yet are they so
animated by the Spirit of God, and as sons of God make
progress towards God, that even in their own spirit, especially
Wisd.9, as their corruptible body weighs them down, as sons of men
a‘homi- they in2 certain human feelings fall away unto themselves,
nis in,’ and so sin. It matters, indeed, how much ; for neither
lien. ' because every crime3 is sin, therefore also is every sin a
3 crimen c,.jlne Therefore the life of holy men, as long as they con¬
tinue in this mortal life, we say may be found without crime:
l John But if we shall say that we have no sin, as so great an
1,8‘ Apostle saith, we lead ourselves astray, and the truth is not
lxv. in us. But neither in the matter of remission of crimes
themselves in the holy Church, must they despair of the

125

Remission does not prevent chastisement here.

mercy ol God who exercise repentance, each according tODEFiDE
the measure of his own sin. But in the act of repentance,

■when any thing hath been committed of such sort, as that he tate.
who committed it is even separated from the body of Christ,
the measure of time is not to be taken into account so much
as of sorrow : for God despiseth not a contrite and humbled Ps. 51,
heart. But forasmuch as the sorrow of one man’s heart is1'"
usually hidden from another, and cometh not forth for others
to know it by words or any other signs whatever; whereas
it is open before Him, to Whom it is said, My groaning is Ps. 38,
not hid from Thee : times of penitence are rightly appointed9-
by those who are set over the Churches, that satisfaction may
be made also to the Church, wherein the sins themselves are
remitted ; forasmuch as without her they are not remitted.

For she hath specially received the Holy Spirit as a pledge,
without W horn no sins are remitted, so that they to whom
they aie remitted may obtain eternal life. For remission of lxvi.
sins takes place rather with reference to future judgment.

But in this life so entirely does that hold good which is
written, A heavy yoke upon the sons of Adam, from the day Eccius.
that they go forth from the womb of their mother even unto 1 '
the day that they are buried in the mother of all, that we
see even little ones after the washing of regeneration tortured
with afflictions of various pains; in order that we may under¬
stand, that the whole of that which is wrought by the saving
Sacraments, pertaineth rather unto the hope of good things
to come, than unto the retaining or receiving of things pre¬
sent. Many things even seem here to be pardoned, and
visited by no punishments ; but their penalties are reserved
for hereafter. For not in vain is that especially called the
Day of Judgment, when the Judge of the living and of the
dead shall come. As, on the other hand, some things are
here visited, and yet if they be remitted, they shall assuredly
not injuie in the world to come. W herefore concerning
certain temporal punishments, which are inflicted in this
life on those sinners whose sins are blotted out, that they be
not kept unto the end, the Apostle says, For if we would 1 Cor.
judge our own selves, tee should not be judged of the Lord ; 3.*’ 31 •
but when we are judged we are chastened by the Lord, that
we be not condemned tvilh the world.

12(> Impenitent sinners in the Church not ‘saretl byjire'

fnchi- IS. It is, however, believed by certain, that even those
who depart not from the name of Christ, and are baptized in
His laver in the Church, and are. not cut off from it by any
schism or heresy, in what sins soever they may live, neither
washing them away by repentance, nor redeeming them by
alms, but continuing in them most obstinately even up to the
last day of this life, being about to be saved by fire, are
punished bv a fire, lasting indeed in proportion to the great¬
ness of their sins and offences, yet not eternal. But they
who hold this belief and yet are Catholics, seem to me to be
deceived by a certain human feeling of hindness, for divine
Scripture when consulted answers otherwise. I have, how¬
ever, composed a booh on this subject, the title of which is,
Of Faith and Works'1: wherein according to the holy Scrip¬
tures, as far as by the help of God I have been enabled, that
that faith maheth ns to be saved, which the Apostle Paul
Gal. .o,c. hath sufficiently clearly set forth, saying, For in Christ Jesus
neither circumcision availeth anything , nor uncircumcision,
but faith which worketh by love. But if it worheth ill and
James not well, without doubt, according to the Apostle James, it is
ver. 14. dead in itself. Who again saith, If any one say that he
have faith, and have not works, shall his faith be able in any
wise to save him? But further, if a wiehed man on account
of his faith alone shall be saved by fire, and that is so to be
understood which blessed Paul saith, lint he himself shall be
saved, but so as by Jive ; then will faith without works be
able to save, and that will be false which his fellow Apostle
James hath said ; moreover, that also will be false which the
i Cor. c, same Paul himself hath said; Be not, he says, deceived;

10, neither fornicators, nor idol-worshippers, nor adulterers,
nor effeminate, nor abusers of themselves with mankind, nor
thieves, nor covetous, nor drunkards , nor revilers, nor extor¬
tioners, shall inherit the Kingdom of God. For if, even
though they continue in these crimes, they shall yet be saved
by reason of their faith in Christ, how shall they not be ‘ in
Ixviii. the Kingdom of God?’ But because these most clear and
open testimonies of the Apostles cannot be false, that which
l Cor. a, hath been spoken obscurely concerning those who build upon
1L l2' the foundation, which is Christ, not gold, silver, precious
1 Seo the Notice at the head of that Work in the present Volume.

Fire of trial pains those who hare earthly attachments. 127

stones, but wood, hay, stubble, (for of these it is said that de fide
they shall be ‘ saved by fire,’ seeing that for the merit of the
foundation they shall not perish,) is so to be understood, as TATE-
that it be not found to contradict these manifest truths.
Forasmuch as wood and hay and stubble may not unreason¬
ably be understood of such desires of things that are of this
life, although lawful and conceded, that they cannot be lost
without pain of mind. But when that pain inflames, if
Christ have in the heart the place of a foundation, that is, so
that nothing be preferred to him, and the man who is burned
with such pain, had rather lose those things which he so
loves than Christ; he is saved by fire. But if in time of
trial he had rather retain temporal and worldly things of this
kind than Christ, he hath not had Him as a foundation ;
because he hath had these things placed before Him,
whereas in a building nothing is before the foundation.

For the fire, whereof in that place the Apostle spake, ought
to be understood to be such, as that both pass through it;
that is, both he who builds upon this foundation gold,
silver, precious stones ; and he wdio builds wood, hay,
stubble. For, after having thus said, he adds, The fire shall l Cor.3,
tny every man's work , of what sort it is. If any man's work
shall abide which he hath built thereupon, he shall receive a
reward. But if any man's work shall be burned, he shall
suffer loss: but he himself shall be saved, yet so as by fire.

The fire therefore shall prove, not the work of one of them,
but of both. One sort of fire is the trial of affliction, con¬
cerning which it is in another place plainly written, The EccIuh.
furnace proveth the potter's vessels, and just men the trial of"27' 5'
affliction. This fire in the mean time in this life does what
the Apostle said, if it happen to two believers, the one ‘ having
in mind the things of God, how he may please God,* that is, l Cor. 7,
building upon Christ the foundation, gold, silver, precious32, 33,
stones; the other ‘ having in mind the things of the world,
how he may please his wife,’ that is, building upon the same
foundation w-ood, hay, stubble : for the work of the one is
not burned up, because he hath not loved those things by
the loss of which to suffer pain ; but the work of the other is
burned up, seeing that those things are not lost without pain,
which have been possessed with love. But since, upon the

128 Alms redeem from sin, but not without repentance.

ENCHi- one of two conditions being proposed, he would prefer rather

- 1 to lose them than Christ, nor from fear of losing such things

deserts Christ, although he be pained when he loses them,
he is however saved, yet so as by fire : because the pain of
the loss of those things which he had loved burns him; but
overthrows not, nor consumes him, fortified by the stability
Ixix. and incorruption of the foundation. That some such thing
takes place after this life also, is not incredible, and it may
be a matter of inquiry, whether it be so or not, and it may
cither be discovered, or remain hidden, that some believers
through a certain fire of cleansing1, in proportion as they
have more or less loved perishing goods, are so much the
more slowly or speedily saved: not however such, concerning
whom it is said, that they shall not inherit the Kingdom of
God, unless these same crimes be remitted to. them, repenting
after a suitable manner. But I said, ‘ after a suitable manner,’
that they be not barren in alms, to which divine Scripture
> assigns so much, that the Lord declares beforehand that
fruit of them alone will be imputed to those at the right
hand, and barrenness of them alone to those at llis left
Mat. 25, hand; when to the one lie will say, Come, ye blessed of My
4 1 —•»:<. Father, receive the Kinydom, and to the other, Go ye into
eternal fire.

lxx. 19. Indeed it is to be shunned that any one think that
those heinous crimes, the doers of which shall not inherit
the Kingdom of God, are daily to be done, and daily to
be redeemed by alms. Forasmuch as the life is to be
changed for the better, and God is to be propitiated through
alms for sins past, not in a manner to be bought for this end,
that it may be lawful to commit them at all times with
EccIuh. impunity, for To no man hath He given license to sin :

’ ~ albeit by shewing mercy He blot out sins already done, if
lxxi. suitable satisfaction be not neglected. But for our daily
1 brevi- momentary1 and light sins, from which we pass not this life
- satis- fi'GC) the daily prayer of believers is sufficient3. For it is
tacit, theirs to say, Our Father, Who art in Heaven, who have
John 3, been already begotten again, unto such a Father, of water
and of the Spirit. This prayer altogether blots out very
little and daily sins. It blots out those also from which the

1 ‘ i^nem quendam purgatorium.’ see p. 84,

Forgiveness, and loving correction, are real almsgiving. 120
life of believers, spent even wickedly, but changed for the de- fid r

* . . SPE ET

better by repentance, departs : if, as it is truly said, Forgive CABI_
vs our debts, seeing that there are not wanting to be forgiven; TATE‘
so it be truly said, As ice also forgive our debtors: that is, ifg1^' 6’
that which is said be done ; seeing it is very alms, to forgive
a man who asks pardon. And so with reference to all things lxxii.
which are done with profitable pity, that holds good which
the Lord says, Give alms, and behold all things are clean Lukeli,
unto you. Therefore not only he who ministers food to the
hungry, drink to the thirsty, clothing to the naked, lodging
to the stranger, a hiding-place to the fugitive, who visits the
sick or the prisoner, redeems the captive, bears the weak,
leads the blind, consoles the sorrowful, heals the diseased,
leads the wanderer into the way, ministers counsel to him
that doubts, and to each man who is in want what is
necessary; but he also gives alms who pardons one who
sins; and he who chastens with a stripe one over whom
power is given him, or who restrains him by any discipline,
and yet forgives from his heart that sin of his, whereby he
hath been injured or offended by him, or prays that it may
be forgiven him, not only in that he forgives and prays, but
also in that he chastens, and visits him with some punishment
in the way of correction, he also gives alms ; for he shews
mercy. For many benefits are bestowed on men against
their will, when their advantage is consulted, not their
wishes, in that they are found to be their own enemies,
but those rather their friends whom they think enemies;
and they mistaking return evil for good, whereas a Christian
ought not to return evil, even for evil. Thus there are many
kinds of alms, which when we do, we obtain help that our
sins be forgiven us.

But there is nothing greater than that, whereby we fromlxxiii.
the heart forgive that which each man hath committed
against us. For it is less a great act to be kindly disposed,
or even to do kind actions, towards that man, who has done
you no evil: that is much greater, and an act of most exalted
goodness, that you love your enemy also, and that you always
wish, and, when you can, do, good to him who wishes you
evil, and, when he can, does it: hearing God saying, Love Mat. 5,
your enemies, do good to them who hate you, and pray for 44‘

130 Men must forgive, if they cannot love, enemies.
enchi* them uho persecute you. But forasmuch as these things

RIDION , . .1!

- beloug to the perfect sons of God, whereunto indeed every

believer ought to press forward to attain, and to bring his
human mind unto this disposition, by praying unto God, and
by pleading and striving with himself : yet because this so
great good belongs not to so great a multitude, as we believe
are heard, when it is said in prayer, Forgive us our debts, as
u e also forgive our debtors; without doubt, the words of this
pledge are fulfilled, if a man who hath not yet advanced so
far as already to love his enemy, yet, when he is entreated by
one who hath sinned against him, to forgive him, forgives
him from his heart : seeing that he also himself seeks to be
forgiven upon his entreaty, in that he prays and says, As tee
also forgive our debtors, that is, so forgive us our debts when
we entreat it, as we forgive our debtors when they entreat it.
lxxiv. Now he who entreats the man, against whom he hath sinned,
if he is moved by his sin to entreat him, is no longer to be
esteemed an enemy, so that it should be a hard thing to love
him, as it was a hard thing at the time when he was exercising
enmity. But whosoever forgives not from his heart one who
entreats for pardon, and who repents him of his sin, let him
no way think that his sins arc forgiven him of the Lord;
inasmuch as the Truth cannot lie. But what hearer and
reader of the Gospel can be ignorant, Who it is that said,
John 1 4, / am //ie Truth. Who, after He had taught a prayer, greatly
Mat. c, recommended this sentence which lie set in it, saying, For
11 ■ ,5- if ye shall forgive men their trespasses, your Heavenly Father
will also forgive you your trespasses. But if ye shall not
forgive men, neither will your Father forgive your trespasses.
Whoso at such a thunder ariseth not, is not sleeping, but
is dead: and yet He is able to raise up even the dead.

Ixxv. 20. Certainly they, who live very wickedly, and take no
heed to amend a life and manners of this kind, and in the
very midst of their sins and offences, intermit not the frequency
of their alms, in vain therefore flatter themselves, because the
Lukel i , Lord hath said, Give alms, and behold all things are clean
unto you. For they understand not how wide a meaning
this has. But, that they may understand, let them note to
Lukel), whom lie said it. Now in the Gospel it is thus written: As
WY,V speaking, a certain Pharisee asked Him to dine

181

Man's first alms, pity for his own soul.

with him, and He went in and sate down. But the Pharisee defide
began, thinking within himself, to say, why had He not
washed before dinner ? And the Lord said unto him, Now tate.
do ye Pharisees make clean that which is without the cup
and platter ; but your inward part is full of ravening and
wickedness. Fools, did not He icho made that which is
without, make also that which is within ? However, as to
what remains, give alms, and behold all things are clean
unto you. Are we so to understand this, as that to the
Pharisees not having faith in Christ, albeit they have not
believed iu Him, nor been born again of water and of the
Spirit, all things are clean, if only they shall have given
alms, according as they themselves think that they ought to
be given? whereas they all are unclean whom the faith of
Christ cleauseth not, concerning which it is written, cleansing Acts 15,
their hearts by faith; and whereas the Apostle says, But ?o^jt x
them that are unclean and unbelieving nothing is clean , but 15.
both their mind and conscience are polluted. How then to
the Pharisees should all things be clean, if they gave alms,
and were not believers ? or how should they be believers, if
they were unwilling to believe in Christ, and to be bom
again in His Grace? And yet that is true which they heard,

Give alms, and behold all things are clean unto you. Forlxxvi.
he who wishes to give alms in due order, ought to begin
with himself, and to give alms first to himself. For alms is a
work of mercy ; and most truly is it said, Have mercy upon Ecclus.
thine own soul, pleasing God. For this cause are we born '^0g’y3j
again, that we may please God, unto Whom that is deservedly
displeasing which by our birth we have contracted. This is
the first alms, which we have given ourselves, in that ourselves,
miserable as we were, we by the mercy of God having pity
on us have sought again, confessing His just judgment,
whereby we have been made miserable, concerning which the
Apostle says, the judgment indeed of one unto condemnation ; Rom. 5,
and returning thanks unto His great love, concerning which the 10‘
same preacher of grace says, But God commendeth His /owKom.5,
in us, in that whilst we were yet sinners, Christ died for us; 9‘
that we also judging truly of our own misery, and loving God
with that love which Himself hath bestowed upon us, may
live piously and rightly. Which judgment and love of God

K 2

132 By illicit alms ‘ all things' arc made 1 clean to us.

enchi- the Pharisees passing by, they yet, on account o( the alms
RIDI0N which they used to make, gave tithes even of the very least
of their fruits ; and so they gave not their alms beginning
with themselves, and having mercy first on themselves. On
Matt, account of which order in love it is said, Thou shall love thy
Luke 10 neighbour as thyself. When therefore He had rebuked those
27. who were washing themselves without, but within were full
of ravening and wickedness, admonishing them that theii
inner parts be cleansed by a kind of alms, that which a man
bestows first of all upon himself; However , He says, as to
1 quod tvhal remains ', give alms , and behold all things are clean
superest Then, in order to shew what He had advised, and

what they cared not to do, that they might not think that He
was ignorant of their alms; But woe unto you, Pharisees ,
He says ; as if He should say, I indeed have admonished
you that alms are to be given, whereby all things may be
clean unto you ; But woe unto you, who give tithes of mint
and rue and all herbs ; for these alms ol yours I know, that
ye may not think that I have now admonished you concern¬
ing them; and jtass over judgment and the love Clod; by
which alms ye might be cleansed from all defilement within,
that so your bodies also, which ye wash, might be clean: for
this is the meaning of all, that is, both things within, and
Mat.23, things without; as vve read in another place, Cleanse those
2G' things which are within, and those which are without will
be clean. But lest He should seem to have rejected those
Lultell, alms which are done of the fruits of the earth ; These things,
42- says He, ye ought to do, that is, judgment and the love of
God, and those others not to leave undone, that is, alms of
lxxvii. the earth’s fruits. Let riot those therefore deceive them¬
selves, who by alms, be they as large as they will, of their
fruits or of wealth of any kind, think that they purchase im¬
punity of remaining in their excess of crime and heinous¬
ness of sins: for they not only do these things, but so love
them, as to desire to continue in them ever, if only they may
Pb.11,5 .with impunity. For he who loveih iniquity, hatetli his own
soul, and he who hatetli his own soul is not merciful unto it,
but cruel : seeing that by loving it after the world, he hatetli
it after God. If therefore he should wish to give alms unto
it, whereby all things might be clean unto him, he would

Sins greater or less. Some made venial in Holy Writ. 133
hate it after the world, and love it after God. No one how- de fide

S PE ET

ever gives anv alms whatever, unless he receive whence he CARI_
may give from Him Who wants not ; therefore it is said, His TATE-
mercy shall prevent me. 10' ’

21. But it is not human, but the Divine judgment, which lxxviii
must weigh what sins are light and what heavy. For we see
that the very Apostles themselves have, by pardoning, con¬
ceded some : of which character is that which venerable
Paul says to married persons, Defraud ye not one the other f Cor. 7,
except it be with consent for a time, that ye may have time
for prayer, and come together again , that Satan tempt you
not for your incontinence. Which very thing might be
thought not to be sin, to have intercourse, that is, not for the
sake of the begetting of children, which is the good thing in
marriage, blit also for the sake of carnal pleasure: that the
weakness of them who cannot contain may avoid the deadly
evil of fornication, or of adulter}7, or of any other impurity,
which it is shameful even to speak of, unto which through
the temptation of Satan lust may carry them. It might
therefore, as I have said, be thought that this was not sin,
unless he had added, But this I speak by way oj pardon ', ' '

and not of commandment. But who can any longer deny mission'
that to be sin, when he confesses that pardon is granted to it
by Apostolic authority. Some such also is it, when he says,

Dare any of you, having a matter against another, go to late 1 Cor. 6,
before the unjust, and not before the Saints? And a little
after, Ifye then have judgments of things pertaining to this life,
says he, set them that are contemned in the Church. I speak
to you to put you to shame ; is it so that there is among you no
wise man who is able to judge between his brother ? But
brother goetli to law with brother, and that before un¬
believers. For here also il might be thought, that to have a
suit against another was not sin, but to wish to have it
decided without the Church, did he not go on to add, Now
truly it is utterly a fault, that ye have suits one with
another. And lest anv one should endeavour to excuse this
by saying that he had a just matter, but that he was suffering
injustice, which he wished removed by the sentence of the
judges, he straightway meets such thoughts and excuses, and
says, Wherefore do ye not rather suffer wrong? Wherefore

134 Scripture makes muck of sins we might count small.

enchi- are ye not rather defrauded ? In order to return to that
Matt-6 ^,e Lord said, If any one will take array thy coat, and

40. sue thee at the law, let him have thy cloak also; and in another
Luke 6, place He saith, Of him that hath taken away thy goods, ask
them not back. He hath therefore forbidden them that are
His from going to law with other men in matters of this life:
from which teaching the Apostle says that it is a fault. Yet
when he allows such suits to be concluded in the Church,
brothers judging between brothers, but awfully forbids their
being concluded out of the Church ; it is clear also here
1 ‘ veni- what concession is made to the weak by way of pardon1.
aboVe. By reason of these and such-like sins, and others, although
less than these, which take place by offences in words or
James3, thoughts, as the Apostle James confesses and says, for in
many things we offend all; it behoveth that we every day
Matt. 6, and oft pray unto the Lord, and say, Forgive us our debts,
and lie not in that which follows, as we also ourselves forgive
lxxix. our debtors. Rut there are certain which would be judged
very light, were they not in the Scriptures shewn to be
heavier than we think. For who would think one who said
to his brother, Thou fool, to be in danger of hell, unless The
Truth said so ? For which wound however He straightway
added a remedy, connecting with it a precept of brotherly
Matt. 5, reconciliation : in that He soon after says, If therefore thou
art offering thy gift at the altar, and there remember that
thy brother hath ought against thee, %c. Or who judge how
great a sin it is, to observe days and months, and years and
times, as they observe them who are cither willing or un¬
willing to begin something on certain days, or months, or
years, because that according to the false doctrines of men
they think them lucky or unlucky times ; unless we were to
Gal. 4, weigh the greatness of this evil from the fear of the Apostle,

1 xxx Wll° £a^S to suc*b I am afrai(l of you, lest haply I may have
laboured among you in vain. To this is added, that sins,
although great aud dreadful, alter that they have become
habitual, are believed to be either small sins or not sins at
all, so as to appear not only not such things as are to be
cf. Pa. concealed, but even to be proclaimed and spread abroad,
seeing that, as it is written, The sinner is praised in the
desires of his soul, and he who carrietli on unrighteous things

135

Great sins, when frequent, overbear censure.

is blessed. Such unrighteousness in the divine books is de fide
called ‘ a cry,’ as you have in the Prophet Isaiah concerning s^fREJ
the evil vine, I looked, says He, that it should produce tate.
judgment, but it produced unrighteousness, and not righte-ls-b>'< ■
ousness, but a cry. Whence also is that in Genesis, The Gen. 18,

** % 2Q

cry of Sodom and of Gomorrah hath increased manifold.
Because not only were those crimes by this time not punished
among them, but also were publicly, as if by law, in use. So
in our times, so many evils, although not ot the same cha¬
racter, have by this time come into open use, that we not only
dare not to excommunicate any of the laity for them, but even
dare not to degrade one of the clergy. Whence when a few
years back I was expounding the Epistle to the Galatians,
on that very place where the Apostle says, I fear lest haply Gal. 4,
I may have laboured among you in vain ; I was compelled 1 1 '
to exclaim, “ Woe unto the sins of men, which only when Ed.Ben.
they are unusual we shudder at; but when usual, those for Tom' 3'
the washing away of which the Blood of the Son ot God was
shed, although they be so great as that they cause that the
Kingdom of God be altogether shut against them, yet by
seeing them oft, we are forced to bear with them all, and by
often bearing with, even to commit some. And O that, O Lord,
we may not be doing all, which we have proved unable to
prohibit !” But I will consider whether or not immoderate
grief compelled me to speak any thing incautiously.

22. This I will now say, which indeed I have already lxxxi.
often said in other places of my little works. We sin from
two causes ; either from not yet seeing what we ought to do,
or from not doing what we already see ought to be done. Of
which two, the one is an evil of ignorance, the other of
weakness. Against which it is truly fitting that we strive;
but we are assuredly overcome, unless we obtain Divine
help, that we may not only see what ought to be done, but
also, soundness of mind"1 being added, the delight in righte¬
ousness may overcome in us the delights in those things,
through the desire of having, or fear of losing which, we sin
knowingly and with our eyes open : now no longer merely
sinners, which we were even when we were sinning through
ignorance, but also transgressors ot the law, as often as we
m 1 sanitate,’ al. ‘ suavitate,’ ‘ pleasantness.’

13t>

Prayer needed against jtinal impendence .

ENCHJ- either omit to do what we now know ought to be done, or
do what we now know ought not to be done. Wherefore
not only, if we have sinned, that He may pardon us, (for
which cause we say, Forgive us our debts, as ire also forgive
our debtors ;) but also that lie may so rule us that we sin
not, (for which cause we say, [.cad us not into temptation,)
must we pray to Him, to Whom it is said in the Psalms,
'oi-2 U‘e L°'d is mg light and mg salvation *, that light may take
‘health’ away ignorance, and salvation weakness. For penance itself,
Ixxxii. as often as there is a just cause why it should be undergone
according to the custom of the Church, is generally through
weakness not undergone ; since also shame is a fear of dis¬
pleasing, the good opinion of men being more delighted in than
righteousness, wherein each man humbles himself by re¬
pentance. W herefore is the mercy of God necessary not
only when penance is being undergone, but also that it may
be undergone. Otherwise the Apostle would not say of
2 Tim. certain, Lest" haply God give unto them repentance. And
’ in order to Peter's weeping bitterly, the Evangelist premised
Luke22, and said, 7 he Lord looked upon him. But he who through
lxxxiii disbelief of the remission of sins in the Church, despises so
great fulness of the Divine gift, and in this hardened state of
mind closes his last day, is guilty of that sin which may not
be forgiven, against the Holy Ghost, in Whom Christ forgives.
Concerning which difficult question I have discussed, as
clearly as 1 could, in a little work " written on this one subject,
lxxxiv. 23. But now concerning the resurrection of the flesh, not
as some have returned to life, and again died, but unto eternal
life, like as the flesh of Christ Himself rose again, how to
discuss briefly, and to answer all questions which are usually
named in this matter, l know not. Yet that the flesh of all
men whosoever have been, and shall be, born, and have died,
and shall die, will rise again, a Christian ought no way to
lxxxv. doubt. Whence there first meets us a question concerning
abortions, who are now already born in the wombs of their
mothers, but not yet so as that they might now be born
again. For if we shall say that they will rise again, this
assertion may be borne with in some sort as regards those

B Menn'njr perhaps, 1 if haply,'

?s p. <;5. Bon.

Scnn. LX XI. de verbis Domini.

Resurrection of the body. Abortions. Monsters. 137

who are already formed; but unformed abortions, who would deftdb
not be more inclined to think that they perish, as seeds
which have not been quickened ? But who would dare to tate.
deny, although he dare not affirm, that the resurrection will
bring it to pass, that whatsoever hath been wanting to the
form be supplied ? And that so there fail not that per¬
fection which time would have brought, in like manner as
those faults will not exist which time had brought ; that so
neither in that which, being suitable and congruous, days
were to bring with them, nature suffer loss ; nor, in that
which, being adverse and contrary, days had brought with
them, nature suffer deformity : but that that be made entire
which was not yet entire, just as that will be renewed which
had been vitiated. And for this reason it may be made alxxxvi.
subject of most nice inquiry and discussion among very
learned men, (which whether or not man can discover, I
know not,) when a man begins to live in the womb? whether
there be even a certain hidden life, such as not yet to appear
by the motions of a living being r For to deny that those
births have lived, who are cut out limb by limb and cast
forth from the wombs of pregnant women, for this reason,
that they kill not their mothers also if they are left there
dead, seems excess of boldness. But from the time that a
man begins to live, from that time certainly he is already
capable of death. But for one dead, wheresoever death hath
been able to happen to him, how he pertain not unto the
resurrection of the dead, I cannot discover. For neither inlxxxvii
the case of monsters which are born and live, how quickly
soever they die, will it be denied that they will rise again,
or is it to be believed that they will rise again so, and not
rather with their nature corrected and freed from fault. For
far be it that concerning that double-shape1, who was lately ibimem-
bom in the East, of whom both very trustworthy brethren trem

* » Jl«D. fid

have related, and Jerome, of sacred memory, the Presbyter, Vuaiim.
hath left it written, that they saw him : far be it, I sat', that
we think that there will rise again one double man, and not8-
rather two, which would have been the case, had they been
bom twins. So all other births which are called monsters,
as each singly possessing something more or less, or by a
certain excessive deformity, will be recalled by the resur-

138 Each soul will have its whole body, but reformed.

enchi- rectiou to the figure of human nature, so that each soul shall
RID1°-N have its own one body; none being joined together, even
where they were bom joined together : but each separately
bearing its own members, of which the perfection of the
human body is made up.

imxviii. But the earthly matter, out of which is created the flesh of
mortals, perishes not unto God : but into whatsoever dust or
ashes it be dissolved, into whatsoever of air or breath it flee
away, into whatsoever substance of other bodies it be
changed, even unto the very elements themselves, the food
of whatsoever animals, even of men, it become, and be
changed into their flesh, in an instant of time it returns to
that human soul, which originally animated it, so that it
ixxxix. became man, and lived, and increased. Thus the very
earthly matter, which by the departure of the soul becomes
a corpse, will not be so restored in the resurrection, as
that of necessity those things which melt away, and are
changed into various forms and shapes of other things,
although they return to the body whence they have melted
away, will yet return to the same parts of the body where
they were. Otherwise supposing that to return to the hair,
which clipping, so frequent as it is, has taken off, to the
nails what cutting hath so often severed ; there occurs an
excessive and unbecoming depravation to those who think on
it, and who are thus led to disbelieve in the resurrection of
the flesh. But as, if a statue of any metal capable of being
melted were either melted by fire, or pounded into dust, or
bruised into one mass, and a workman wished to restore it
' quanti- again from the mass1 of the same material ; it would not in
tate> any way affect its perfection, what particle of matter was
restored to what member of the statue : provided only that
being restored it received again the whole of that of which
it had been originally composed ; so God, Who worketh
after a wonderful and unspeakable sort, will with wonderful
and unspeakable speed restore our flesh out of the whole of
that whereof it had been composed ; nor will it have any
thing to do with its perfect restoration, whether hair return
to hair, and nails to nails, or whether whatsoever of them
had perished be changed into flesh, and be recalled into
other parts of the body, the providence of the Worker taking

The body still body, though not called flesh and blood. 139

care that nothing unseemly fake place. Nor is it a defide

necessary consequence, that the stature of each when they "*B“T

return to life be different, because it had been different when tate.

they were alive, or that the lean return to life with the same xc.

leanness, the fat with the same fatness. But if this be in

the counsel of the Creator, that in each one’s image that

which is proper to himself and a likeness such as may be

discerned be preserved, but that in all other goods of the

body all things be granted equal ; thus will that matter

which is in each be admeasured, so that neither any thing of

it perish, and that what is wanting to any He supply, Who

even out of nothing was able to work what He would. But

if in the bodies of those who rise again, there shall exist

a reasonable inequality, such as there is in voices which

compose a full chant ; this shall be done for each, out of the

matter of his own body, which may at once place him a man

among Angelic assemblies, and bring in nothing unsuitable

to their perceptions. Assuredly there will be there nothing

unseemly, but whatsoever will be there will be suitable,

because neither will it be there except it be suitable.

Therefore the bodies of the Saints will rise without any xci.

lault, without any depravity, as without any corruption,

burden, difficulty : in which there will be as great facility of

action as felicity. For which reason also they have been

called spiritual, when, without any doubt, they will be l Cor.

hereafter bodies, not spirits. But as now that is called an 16’ 44'

animate body, which yet is body, not soul1, so will it then bei anima.

a spiritual body, and yet body, not spirit. Wherefore as far

as respects corruption which now weighs down the soul, and Wis<1.9,

faults, whereby the flesh lusteth against the spirit, then it 5

will not be flesh, but body; because there are also said to17*

be celestial bodies. For which reason it is said, Flesh and 1 Cor*

7 15 50.

blood shall not inherit the Kingdom of God: and, as if ’
expounding what he had said, he says, Neither shall cor¬
ruption inherit incorruption. Of the same that he said
before, Jlesh and blood, he says after, corruption ; and of the
same as before the kingdom of God, he says after, incor¬
ruption. But as far as respects substance, even then it will
be flesh. Wherefore also after His resurrection the Body ofLuke24,
Christ is called flesh. But therefore does the Apostle say, i9‘

ENCHI¬

RIDION

ICor.lo,
44.

xcii.

Rev. 2,
11 ; 20,

6. 14.

xciii.

xciv.

140 All perish sace those reconciled through Christ.

It is sown an animal body , it will rise again a spiritual
body: seeing that there will then be so great harmony of the
flesh and spirit, the spirit quickening without need of any
support, the flesh subdued to it, that there shall be nothing
from out of ourselves to strive with ourselves ; but as we
shall have no enemy without, so neither within shall we have
to endure our own selves as enemies.

But whosoever are not through the one Mediator between
God and man set free from that mass of perdition which was
caused through the first man, they too themselves also will
rise again each with his own flesh, but only that they may be
punished together with the devil and his angels. Whether
they indeed rise again with the faults and deformities of their
own bodies, whatsoever in them they may have borne of
faulty and deformed members, what need is there to fret
one’s self in inquiring ? For neither ought the uncertainty
concerning their form or beauty to weary us, seeing that
their condemnation will be certain and eternal. Nor let it
move us, how there will be in them an incorruptible body,
seeing it will be capable of pain, or how a corruptible, seeing
it will be incapable of death. For that is not true life, save
only where it is spent happily, nor true incorruption, save
only where a sound state is corrupted by no pain. But
where the unhappy being is not suffered to die, so to say,
death itself dieth not : and where unceasing pain destroys
not, but afflicts, corruption itself is not ended. This in the
lloly Scriptures is called the second death. And yet neither
would the first, whereby the soul is compelled to leave its
own body, nor the second, whereby the soul is not allowed to
leave the body under punishment, have happened to man,
if no one had sinned. Most lenient of all will be their
punishment, who beside that sin which they have derived by
descent, have added no further sin; and in the rest who have
so added, the more tolerable will be the condemnation which
each man will there undergo, the less iniquity he has com¬
mitted here.

24. Thus, whilst Angels and men being reprobate continue
in eternal punishment, then will the Saints know more fully
what of good grace hath conferred upon them. Then will
the facts themselves make to appear more clearly what is

Justice of God in letting some perish to he seen at last. 141

written in the Psalms, Of mercy and judgment will / sing defide
unto Thee , 0 Lord, seeing that no one is set free, but only “caici*
through undeserved mercy; no one condemned, but only TATE-
through due judgment. Then will that be no longer hidden,^- 101>
which is now hidden, when of two little onesp, one was to be Xcv.
taken through mercy, the other to be left through judgment,
so that he, who should be taken, should recognise what was
through judgment due to him, unless mercy should interpose;
why he rather than the other should have been to be taken,
w'hen the case of both was one and the same : why mighty
works were not wrought among certain, which had they been
wrought, those men would have repented, and were wrought
among those who were not about to believe. For most openly
does the Lord say, Woe unto thee, Corozaim; woe unto thee, Mat. n,
Bethsaida; for if in Tyre and Sidon had been wrought the 21*
mighty works which have been wrought in you, long ago in
sackcloth and ashes woidd they have repented. Nor assuredly
hath God unjustly been unwilling that they should be saved,
when they might be saved, if He would*1. Then will be seen
in the most clear light of wisdom, what now the faith of the
pious holds, before that it be seen by open knowledge.

How certain, unchangeable, all-effectual is the will of God:
how many things It may do and wills not, yet wills nothing
which It may not do ; and how true is that which is sung in
the Psalm, But our God is in Heaven above , in Heaven andVa. 115,
in earth all things whatsoever He ivould He hath done . 3‘
Which certainly is not true, if there be any thing which He
hath willed and not done ; and what is yet more derogatory,
hath thei’efore not done them, because the will of man hin¬
dered that being done which the Almighty willed. There xcvi.
is no thing done, then, unless the Almighty will it to be
done, either by allowing it to be done, or Himself doing it.

Nor is it to be doubted that God does well, even in suffering
those things to be done which are done ill. For this He

p S. Greg. Mor. ix. §. 32. has the
same doctrine about unbaptized infants,
and so most of the later Fathers. St.
Ambrose on the death of Yalentinian,
§. 47. is cited on the other hand as
saying that the infant of David, (who
died uncircumcised,) was known by
him to be with Christ. Authors differ
as to the extent of what may be in¬

ferred from such a case, as maybe seen
in Forbes’s Instructiones Historico-
Theologic®, Book x. 5. and following
chapters. See also S. Greg. Mor. iv.
Pref. §. iii. and note, in Oxf. Tr.
p. 179.

q So most Mss. Ben. 1 vellent.’
1 whereas they might have been saved
if they would.’

14“2 Question ; How God ‘ wiUeth all men to be saved:

ekchi- suffers not, but only by just judgment; and assuredly what-

- ever is just is good. \\ herefore, although those thiugs which

are ill, so far as they are ill, are not good, yet is it good lliat
there be not only things good, but things ill also. For
unless this were good, that things ill also should be, this
would not be allowed by the Almighty Good, unto whom
doubtless it is as easy not to allow that which He wills not
to be, as it is easy to do what lie wills. Unless we believe
this, the very beginning of our Confession is in danger,
wherein we confess that we believe in ‘ God the Father
Almighty.' For neither is He for any other reason truly
c ailed Almighty, except forasmuch as whatsoever He wiil
He can, nor does the will of any creature whatsoever hinder
xcvii. the effectual working of the will of the Almighty. Wherefore
we must see in what sense it is said of God, seeing that the
> Tim. Apostle hath this also most truly said, Who willeth that all
*’ ‘ men be saved. For whereas not all are saved, nav, bv far the
greater part are not, it seems certainly that that is not done
which God wills to be done, the will of man, it should seem,
hindering the will of God. For when a reason is asked why
all are not saved, the answer usually is, because they them¬
selves are unwilling. Which yet cannot be said of little ones,
to whom it belongeth not yet to will or nill. For were we to
judge it to be referable to their will, what by infantile motions
they do, at the time of being baptized, when they resist as
far as they can, we should say that they were saved even
against their will. But more openly does the Lord speak in
Mat.23. the Gospel, addressing the impious city, How often would I
have gathered together thy sons as a hen her chickens, and
thou wouldesl not! as if the will of God had been overcome
by the will of man, and through hindrance of their unwilling¬
ness who were most weak, He, Who was most mighty, were
unable to effect what He would. And where is that Almighty
power, whereby in heaven and in earth all things whatsoever
He would, He did, if He would have gathered together the
sons of Jerusalem, and did not? Or was it rather, that she
indeed would not that her sons should be gathered together
by Him, yet that, although she was unwilling, those sons of
hers whom He would, Himself gathered together? Because
it is not that in Heaven and in earth He hath willed and

143

God could convert all , yet chooses only some.

done certain things, and other things He hath willed and de fide
not done, but all things whatsoever He would , He hath scPfRj_T
done. TATE‘

25. Who still further is there of such impious folly, as toxcviii.
assert that God cannot change to good the evil wills of men,
which, when, and where He will ? But when He does it,
through pity He does it: when He does it not, through judg¬
ment He does it not. Seeing that upon whom He will , TfeRom.9,
hath pity ; and whom He will, He pardoneth. This the
Apostle was led to say, in setting forth grace : to set forth
which he had already spoken concerning those twins in the
womb of Rebecca, Who not yet being born, nor doing any Rom. 9,

' ** j

thing of good or evil , that the purpose of God according to

election might stand, not of works, but of Him that cal let hl 1 Vulg.

it was said unto her, that the elder shall serve the younger.

For which cause he introduced another witness of prophecy,

where it is written, Jacob have I loved, but Esau have I hated. Mai. l,

7 . 2 3

But perceiving how this saying might greatly move them,

who are unable by the understanding to arrive at this depth
of grace, he says, What then shall we say? is there unrighte- Rom. 9,
ousness with God? For it seems unrighteous that without —
any deserts of good or evil works, God should love one and
hate another. In which matter, if he wished to have under¬
stood the future works, whether the good works of the one, or
the evil works of the other, which God certainly foreknew,
he would by no means say, not of works; but would say, of
future works, and thus would solve that question; nay rather,
would leave no question which required to be solved. But
now, after having answered, far be it, that is, far be it that
there be unrighteousness with God ; immediately after, in
order to prove that this was done through no unrighteousness
of God, he says, For He says to Moses, / will have mercy on
whom I will have mercy, and I will shew compassion to
whom I will be compassionate. For who, except a fool,
would think God unrighteous, whether He inflict penal judg¬
ment on one worthy, or shew compassion to one unworthy ?
Finally, he concludes and says, Therefore it is not oj him
that willetli, nor of him that runneth, but of God that hath
mercy. For the twins were both by nature born children o/Eph. 2,
wrath, through no works indeed of their own, but by their3'

144 No injustice, when God leaves sinners in sin.

enchi- descent from Adam bound by the chain of condemnation.

- 1 But He who said, I will have mercy on whom I will have

mercy , loved Jacob through free mercy, and hated Esau

through just judgment. Which being due to both, the one

recognised in the other that he was not to glory in his own

merits differing from the other’s, because that being in the

same case he incurs not the same punishment ; but of the

bounty of the Divine Grace, because it is not of him that

willeth, nor of him that runneth, but of God That hath mercy.

In fact, by a most deep and most wholesome mystery, the

whole face, and, so to say, countenance of Holy Scripture, is

found to convey this admonition to them that look well unto

] Cor. l, it. He that ylorieth, let him glory in the Lord. But after

x'cjx having set forth the mercy of God, in that he said, Therefore

it is not of him that willeth , nor of him that runneth, but of

Gocl that sheweth mercy, next, in order that he may set forth

His judgment also, (since where mercy taketh not place, there

taketh place not unrighteousness, but judgment; in that there

is not unrighteousness with God,) he straightway subjoins and

Rom. 9, savs, For the Scripture saith unto Pharaoh, that for this end
1 7—2 1 • **

' have I raised thee up, that I may shew in thee My power,

and that My Name may be declared throughout all the earth.

After having said which, concluding as respects both, that

is, both as respects mercy, and as respects judgment;

Therefore, says he, on whom He will He hath mercy, and

whom lie will He hardeneth. That is to say, He hath

mercy through His great goodness, He hardens by no

unrighteousness : that neither he who is set free may glory

of his own deserts, nor he who is condemned complain of

aught save his own deserts. For grace alone separates the

redeemed from the lost, whom a common cause derived from

their first origin had made to grow together into one mass of

perdition. But this whoso so hears, as to say, Why doth

He yet complain ? for Ilis will who hath resisted ? As if

on that account he who is evil seem not to be deserving of

blame, because God on whom He will hath mercy, and

whom He will hardeneth : far be it that we be ashamed

to make answer what we see that the Apostle made answer,

O man, then, who art thou to make answer to God ? Doth

the thing formed say to Him who formed it, Why hast Thou

God's Will wrought on those who disobey His Will. 145

made me thus ? Hath not the potter power over the clay , of defidf.
the same lump to make one vessel unto honour , another unto scp^RjT
disgrace ? For in this place certain foolish ones think that tate.
the Apostle hath failed in making answer, and through the
want of a reason to give hath reproved the boldness of the
gainsayer. But that hath much weight which is said, O man,
then, who art thou ? And in such questions he recals a
man to the consideration of his own capacity by a short
word, yet in reality there is a great reason assigned. For if
he comprehend not these things, who is he, to make
answer to God? But if he comprehend them, the more
doth he fail to find what to make answer. For he sees,
if he comprehend, the whole human race condemned in
their apostatising by so just judgment of God, as that,
although none were thence set free, yet no one could justly
blame the justice of God; and that it was fitting that they
who are set free, should be so set free, as that of more not
set free, and left under most just condemnation, might be
shewn what the whole mass had deserved, and whither the
just judgment of God would lead them also, but that His
free mercy came to their aid, that of them, who would boast
of their own deserts, every mouth may be stopped, and Rom. 3,
that he that glorieth may glory in the Lord. 19'

26. These are the great works of the Lord, sought out c.
unto all His will: and so wisely sought out, that, when the 2 V^g
angelic and human creature had sinned, that is, had done,
not what He, but what itself willed, even through that same
will of the creature, whereby that was done which the
Creator willed not, Himself fulfilled what He willed ; using
well even the ill, as Himself supremely good, unto the
condemnation of them whom He justly predestined to
punishment, and unto the salvation of them whom He
mercifully predestined to grace. For as far as respects
themselves, they did that which God willed not : but as
far as respects the Almighty power of God, they could in no
way so bring it to pass. For in that very thing that they did
against His Will, His Will was done on them. For on this
account are the works of the Lord great, sought out unto all
His will, that in a wonderful and unspeakable way even that
which is done ^against His Will be not done beside His Will;

146 God works good through evil trills, against good ones.

enchi- for it would not be done unless lie permitted it; nor
— in--°- assuredly does He permit it unwillingly, but willingly : nor
could He in His Goodness allow ill to be done, unless in
His Almighty Power He could work good even out of ill. —
ci. But at times man by a good will wills something, which God
wills not, Himself by a will much more, and much more
certainly, good ; for at no time can His Will be ill. As if a
good son were to will his father to live, whom God by a good
will wills to die. And again it may happen that man by an
ill will may will that which God wills by a good : as if an
evil son should will the death of his father, and God should
will it also. Certainly the one wills what God wills not, the
other wills that which God also wills, and yet the filial piety
of the one is more in harmony with the good Will of God,
although he will what is different, than the impiety of the
other, although he will the same. So great difference is
there between what is fitting for man to will, and what fitting
for God, and what is that end unto which each man refers
his will, so that it be either praised or blamed. For certain
of II is wills, assuredly good, God accomplishes through the
evil wills of evil men. As through the Jews willing evil, by
the good will of the Father, Christ was put to death for us:
which event was so good, that the Apostle Peter, when he
Mat. 16, willed it not to take place, was called Satan by Him who had
come to be put to death. How good appeared the wills of
the pious believers, who were unwilling that the Apostle
Paul should go up to Jerusalem, that he might not there suffer
Acts2i , ills which Agabus the Prophet had foretold. And yet God
10 12’ willed that lie should suffer there for the preaching of
'Marty- the faith of Christ, so exercising a Witness' for Christ.
rem' Neither accomplished He that good will of His through the
good wills of Christians, but through the evil wills of Jews.
And they rather were ITis, who willed not what He willed,
than they by means of whose willing that was done which
He willed ; in that they wrought indeed the same thing, but
cii. He through them by good, they by evil will. But how great
soever the wills be, whether of Angels, or of men, whether of
the good, or evil, whether willing the same with God, or
otherthan God, the Will of the Almighty is ever unconquered;
which at no time can be evil ; because even when it inflicts

In what, sense God ‘ wills all men to be saved.' 147

evil, it is just, and assuredly that Will which is just is not de fide
evil. Almighty God therefore, whether through His mercy ScfRiT
He have mercy on whom He will, or through His judgment tate.
harden whom He will, neither doth any thing unrighteously,
nor doth any thing unless He will it, and all things what¬
soever He will, He doeth.

27. And for this reason when we hear or read in the holy ciii.
Scriptures, that He wills all men to be saved, although we
know certainly that all men are not saved, yet ought we not
therefore to derogate any thing from the supremely Almighty
Will of God ; but so to understand what is written, Who
wills all men to be saved, as though it were said, that no
man is saved, except whom He hath willed to be saved;
not that there is no man, except whom He wills to be saved ;
but that there is no man saved, except whom He wills ; and
that therefore is He to be entreated that He may will,
because if He will, it must be done. The Apostle in fact
was treating of prayer to God, and so came thus to speak.

For so also we understand that which is written in the
Gospel, Which lighteth every man ; not that there is no John i,
man who is not lighted, but that there is no man lighted9-
except bj7 Him. Or, at any rate, it hath been so said, Who
wills all men to be saved ; not that there was no man whom
He willed not to be saved, seeing that He would not do
mighty works of miracles among those of whom He says
that they would have repented if He had done them ; but
that by all men we may understand every kind of man spread
throughout how many differences soever, kings, private per¬
sons, nobles, ignoble, high, low, learned, unlearned, persons
of sound body, weak, men of ability, slow-minded, foolish,
rich, poor, those of mean estate, men, women, in infancy,
childhood, boyhood, youth, early manhood, in advanced life,
in old age ; men of all languages, all habits, all arts, all
professions, throughout all the unnumbered variety of wills
and consciences, and if there exist any other difference
among men. For what is there of Ihem, out of which God
wills not that through His Only- begotten Son our Lord
throughout all nations men be saved, and therefore brings it
to pass, because the Almighty cannot will in vain whatsoever
He shall will. For the Apostle had enjoined that prayer

148 God does all He wills. Manat first free to good and ill.

exchi- should be made for ail men, and had added especially, for
pp-— kings and for all those tv ho are in high places , who might
i_4. ~’be thought, through arrogance and pride of this world,
to be alien from the humility of the Christian faith. There¬
fore saying, For this is good in the sight of God oar Saviour,
that is, that for such also prayer be made ; immediately, to
remove despair, lie added, Who wills all men to he saved,
and to come to the knowledge of the truth. This, namely,
God hath judged good, that to the prayers of the lowly He
should deign to grant the salvation of the high and exalted :
which assuredly we now see fulfilled. This manner of speech
the Lord also used in the Gospel, where lie said to the
Lukeli, Pharisees, Ye tithe mint and rue and even / herb. For

42. .... u

neither did the Pharisees tithe both what belonged to others,
and all herbs of all foreign nations throughout all lands. As
therefore here by every herb, we may understand every kind
of herb, so in that other place by all men, we may under¬
stand every kind of men : and in whatsoever other sense it
may be understood, provided only that we be not compelled
to believe that the Almighty God hath willed any thing to
be done, and that it hath not been done ; Who in no
equivocal sense, if in Heaven and in earth, as the Truth
Ps. 116, says of Him, All things whatsoever He would, He did, hath
ii.(U3’ assuredly willed not to do whatsoever He hath not done.
Vulg.) 28. Wherefore also God would have willed to keep the
cn ' first man in that state of salvation in which he was formed,
and to bring him at a fitting season, after he had begotten
sons, without the intervention of death, unto better things,
wherein now he not only might not commit sin, but might
not even have the will to sin, if He had foreknown that he
would have the abiding will to continue without sin as he
had been created. But in that He foreknew that he would
use ill his free-will, that is, that he would sin ; He prepared
His own will in order for this rather, that He Himself might
work good even of him working evil, and so by the evil will
of man the good will of the Almighty might not be rendered
ev. of none effect, but nevertheless fulfillecl. For so it behoved
that man should at first be created, as that he might have
the power both of willing well and ill; and that not without
reward, if well, nor without punishment, if ill ; hereafter

Will made free by Grace cannot choose evil. 149

however he will be so, as no longer to have the power of define
willing ill ; and yet will he not on that account be without
free-will. Much more free in fact will the will be, when it TATE-
shall be altogether incapable of being a servant of sin. For
neither is that will to be blamed, nor does it cease to be
will, nor is its freedom to be denied, whereby we so will to
be happy, as that we not only are unwilling to be miserable,
but absolutely have not the power to will it. As therefore
our soul even now hath an unwillingness of unhappiness, so
will it ever have an unwillingness of unrighteousness. But
the ordered course was not to be past by, wherein God willed
to shew how good is a reasonable animal, even with the
power of not sinning, although that be better which is with¬
out the power of sinning ; in like manner as that was less
immortality, and yet was such, wherein he had the power of
not dying, although that will be greater wherein he will not
have the power of dying. The former human nature lost cvi.
through free-will ; the latter it is about to receive through
grace, which, if it had not sinned, it would have been about
to receive through desert: although not even then could any
desert have existed without grace. Because, although sin
had its place in free-will alone, yet was not free-will sufficient
for the retaining of righteousness, unless Divine aid were
rendered it by participation of the unchangeable Good. For
as to die is in the power of man when he wills it, for there is
no man but may kill himself, to say nothing more, even by
abstaining from food, yet for the preservation of life the will
is not enough, if there be wanting the helps either of food or
of any other means of preservation whatsoever ; so man in
Paradise was by his will sufficient for his own destruction
by deserting righteousness, but in order that he might
continue in the life of righteousness, it was little to will,
unless He should keep him Who had created him. But
after that fall the mercy of God is yet greater, in that the
will itself is to be set free from slavery, as now ruled over by
sin together with death. Nor is it set free at all by itself,
but by the alone grace of God, which is set in the faith of
Christ; that the will itself, as it is written, may be prepared
of the Lord, whereby the other gifts of God may be
received, through which one cometh unto His eternal gift. prov. 8.

150

God made Man, the Saviour needed by man.
enchi- Wherefore eternal life itself too, which certainly is the

RI DION

- ^reward1 of good works, the Apostle calls the grace of God;

•merce's. ^°r the wages-, says he, of sin is death, but the grace of
- stipen- God is eternal life in Christ Jesus our Lord. For wages
Eom! 6, are paid as due for military service, not given : therefore he
said, the wages of sin is death; that he might shew that
death was not undeservedly brought upon sin, but due.
But grace unless it be gratuitous is not grace. Therefore
we are to understand that even the very good deserts of
man are the gifts of God ; unto which when eternal life is
John l, rendered, what is it but that grace is rendered for grace ?
Thus therefore was man created upright, as that he should
possess the power both of continuing in that uprightness,
yet not without divine aid, and, of becoming perverse by his
own will. Whichever of these he had chosen, the will of
God would be done, either also by him, or at any rate con¬
cerning him. Then because he chose rather to do his own
will than the will of God, the will of God was done con¬
cerning him, Who out of one and the same mass of perdition,

Rom. 9, which flowed from his stock, makes one vessel unto honour,
21. .. ’
another vessel unto dishonour: unto honour, through mercy ;

unto dishonour, through judgment: that no one may glory

cviii. in man, and so, neither in himself. For neither should we

, be set free through that one Mediator between God and men

2,6. the man Jesus Christ, unless also He were God. But when

Adam was created, that is when man was created upright,

there was no need of a Mediator. But when their sins had

separated the human race far from God, it behoved that

through a Mediator, Who alone was bom without sin, lived,

and was put to death, we should be reconciled unto God

even unto the resurrection of the flesh unto eternal life :

that human pride might be convinced and healed through

the humiliation of God, that it might be shewn unto man

how far he had departed from God, when by God Incarnate

he was called back, and that an example of obedience might

be given unto stubborn man by Man-God, and that the

Only-begotten taking unto Himself the form of a servant,

which had before no merits, a fount of grace might be

opened; and that also the resurrection of the flesh promised

to the redeemed might be foreshewn in the Redeemer Him-

Intermediate stale. Oblation and alms for the dead. 151

self, and that by means of that very same nature which he defidb
exulted in being deceived, the devil might be overcome; and S(ffR^.T
yet that man should not glory, lest again pride should TATE-
spring up : and if there be any thing else concerning the so
great mystery of a Mediator which they who make progress
can see and speak, or which can be seen only, although it
cannot be spoken.

29. But the time, which lies between the death of man cix.
and the last resurrection, holds the souls in hidden re¬
ceptacles, as each is worthy of rest or of misery, accord¬
ing to that which it hath gotten in the body when alive.

Nor is it to be denied that the souls of the dead are cx.
relieved by the piety of their living friends, when for them
the Sacrifice of the Mediator is offered, or alms are done in
the Church. But these things are profitable to them who,
when alive, deserved that these things might hereafter profit
them. For there is a certain manner of life, neither so good
as not to stand in need of these things after death; nor yet
so bad as that these things profit not after death: but there
is such in goodness, as not to stand in need of these, and
again such in wickedness, as that neither by these things
can one be assisted, after he have departed out of this life.
Wherefore here is all desert provided, whereby any one may
after this life be relieved or oppressed. But let no one
hope1 after death to merit in the sight of God what he hath 'at. ‘pre-
here neglected. Those things therefore which for the com- pare‘
mending (unto mercy) of the dead the Church is wont to use,
are not opposed to that sentence of the Apostle, wherein it is
said, For we shall all stand before the Judgment-seat o/'Rom.

Christ, that each man receive according to the things which 1 4 ’ 10‘

•?? 2 Cor. 5,

he hath done in the body, whether it be good , or whether it] o.
be ill ; because each man hath for himself whilst living in
the body procured this desert, that there things may be able
to profit him. For they profit not all; and wherefore profit
they not all, unless by reason of the difference of the life
which each hath lived in the body ? When therefore
sacrifices, whether of the Altar or of any alms whatsoever, are
offered for all baptized persons deceased, for the very good
they are givings of thanks; for the not very bad they aro
propitiations ; for the very bad, although they be no helps

ENCHI¬

RIDION

cxi.

' CODdi-

tio.

cxii.

v. Civ.
D. xxi.
IS. 24.
Pe. 77.
9.

152 Error of those who think punishment no f eternal.

of the dead, yet are they consolations, such as they are, of
the living. But those whom they profit, they either profit
unto this, that there be a full remission, or, at any rate, that
their very condemnation be more tolerable a. But after the
resurrection, when the general Judgment hath been made
and finished, then shall the two kingdoms have their accom¬
plishment; the one, that is, the kingdom of Christ, the other,
the kingdom of the devil ; the one of the good, the other of
the evil ; either, however, both of angels and men. To the
one there shall not be possible the will, to the other the
power of sinning, or any occasion1 of death; the one in
eternal life living truly and happily, the other abiding
unhappily in eternal death without the power of dying;
since both are without end. Yet of these continuing in their
blessedness, will one man be in a higher state than another,
of those in their misery, will one man be in a more tolerable
state than another. For in vain certain, or rather very many,
with human feelings compassionate the eternal punishment
of the damned, and their continual torments without inter¬
mission, and so believe not that it will take place: not
indeed in the way of opposing themselves to the divine
Scriptures, but by softening, according to their own feelings,
all the hard sayings, and by turning unto a more gentle
meaning, such things in them as they think to be said rather
to excite terror than as the true. For God forget teth not ,
they say, to be gracious , neither will He in His anger shut
up His tender mercies. This is indeed read in the sacred
Psalm; and is understood without any doubt of those,
who are called vessels of mercy, because that they them¬
selves, not for their merits, but by the mercy of God, are

“ Ed. Ben. quotes r. Lombard. Sent,
vi. Dist. 45. c. neque negandtim est , as
taking this to be said of the finally
lost, but rather approves the interpre¬
tation of Albertus Magnus, who
takes it of those under temporary
punishment. See his com. on Sent. iv.
Dist. 45. c. 3. where he quotes St. Aug.
de Civ. Dei, xxii. (xxi. 18 — 24. the
sentiment quoted is not in book xxii.)
as saying that the Church would not
pray for the reprobate, if known, any
more than for the devil. It may be
added that St. Aug. speaks of novin-

sima damnatio, as if there were other,
and certainly uses ‘ damnatio’ for other
punishment on Ps. ix. 5. and says that
there must be a remission after tem¬
porary punishment beyond this life
to satisfy the text Matt. xii. 32. See
note p. 84, and p. 128. observe also the
end of the present paragraph, which
looks as if he meant that some that
would else he lost are saved at last by
the Church’s prayers, and that some of
the reprobate may perhaps have less
suffering before the Judgment owing to
such prayers.

The wicked cut off from God for ever. Christian Hope. 153

set free from misery. Or if they think that this belongs to de fide
all, it is not therefore necessary that they think that their
condemnation may have an end, concerning -whom it is TATE-
written. And they shall go unto eternal punishment ; lest in
this way it come to be thought that an end will one day
come to their happiness also, concerning whom on the
other hand it is said, But the just unto life eternal. ButMat.25,
they may judge, if this pleases them, that the pains of the46,
damned are at certain intervals of time in some measure
mitigated. Seeing that even thus the wrath of God may be John 3,
understood to abide on them, that is, their condemnation36-
itself, (for this is meant by the wrath of God, not any pertur¬
bation of the divine mind,) so that in His anger, that is, His
anger continuing, He yet may “ not shut up His tender
mercies,” not by putting an end to their eternal punishment,
but by applying, or interposing between their tortures some
alleviation. For neither does the Psalm say, to put an end
to His anger, or, after His auger, but, in His anger. Which
if it were alone the very least that there can be conceived;
to perish from the Kingdom of God, to be an exile from the
City of God, to be an alien from the Life of God, to want
“ so great multitude of God’s sweetness which He hath laid
up for them that fear Him, but hath wrought for them thatPs. 31,
hope in Him,” is so great a punishment, that no torments ofg9‘AcR‘g
which we know can be compared to it, if it be eternal, andinl°c-
they continue through how many ages soever. There will cxiii.
therefore continue without end that eternal death of the
damned, that is, alienation from the life of God, and itself
will be common to all, whatever men according to their
human feelings may imagine concerning variety of punish¬
ments, or concerning relief or intermission of pains ; as the
eternal life of the Saints wall remain in common the life of
all, in whatever distinction of honours they harmoniously
shine.

30. From this confession of Faith, which is briefly contained cxiv.
in the Creed, and which carnally understood is the milk of
babes, but spiritually considered and handled is the meat of
strong men, arises the good Hope of the faithful, which is
always accompanied by holy Charity. But of all these things
which are to be faithfully believed, those only appertain unto

154 Petitions of the Lord's Prayer, for this life and the next.

enchi- Hope which are contained in the Lord’s Prayer. For,
Cursed is every one, as the divine words testify, who placet h
5. ’ his hope in man : and thus he also who placeth his hope in

himself, is bound by the bond of this curse. Therefore we
ought to seek from no other than God, whatsoever we hope
that we ourselves shall either do of good works, or obtain in
«al.‘ by.’ return for1 our good works. Wherefore in the Evangelist
cxv- S. Matthew the Lord’s Prayer seems to contain seven
9—13.’ petitions; by three whereof things eternal are asked, by the
other four, things temporal, which yet are necessary in order
to obtain things eternal. For in that we say, Hallowed be
Thy Name, Thy Kingdom come. Thy Will be done as in
Heaven so also on earth, (by which some have understood
not ill, in spirit, and body,) the things are wholly to be retained
without any end; and being begun here, how great progress
soever we make, are increased in us ; but when perfected,
which is to be hoped for in another life, will be kept
for ever. But in that we say, Give us this day our daily
bread, And forgive us our debts, as we also forgive our
debtors , And lead us not into temptation, But deliver us
from evil ; who but must see that they pertain to the state
of want of this present life ? Therefore in that eternal life,
where we hope that we shall ever be, both the hallowing of
the Name of God, and His Kingdom, and His Will in our
spirit and body will abide perfectly and immortally. But
our daily bread is therefore so called, because here is
necessary so much as is to be assigned to our soul and flesh,
whether it be understood spiritually, or carnally, or in both
ways. Here also is the remission which we ask, where is
the commission of sins ; here the temptations which either
entice or drive us to sin; here finally that evil from which
we wish to be delivered, but There is no one of those things,
cxvi. But the Evangelist Luke in the Lord’s Prayer has compre-
Lukel l, hended not seven petitions, but five®: and yet is he not
a bo Lat. assuredly at variance with that other, but by his very
Mss°me brevity hath admonished us how those seven are to be
understood. That is to say, the Name of God is hallowed in
the spirit, but the Kingdom of God is to come in the resur¬
rection of the flesh. S. Luke, therefore, shewing that the
third petition is in a certain way a repetition of the two first,

Faith and Hope vain without God's yift of Love. 155

causeth it more to be understood by passing it by. Then de fide
he adds three others, concerning daily bread, concerning
forgiveness of sins, concerning avoiding temptation. But TATE-
that which S. Matthew set down last, But deliver us from
evil; S. Luke hath not set down, that we might understand
that that which was said concerning temptation pertained
to what came before. For this very reason, that is, S. Matthew
says, But deliver us; and says not, And deliver us, (Do not
this, but this) : that each may understand that he is therein
delivered from evil, in that he is not led into temptation.

31. Now further Love, which the Apostle hath declared to be cxvii.
greater than these two, that is, than faith and hope, by how
much the more it be in any one, by so much is he better in
whom it is. For when it is asked, whether any one be a
good man, it is not asked, what he believes, or hopes, but
what he loves. For he who loves aright, without doubt
believes and hopes aright: but he who loves not believes
in vain, even if those things, which he believes, be true ;
hopes in vain, even if those things which he hopes be taught
to appertain unto true happiness : unless also he believe and
hope this which it may be given to him, asking it, that he
may love. For although one cannot hope without love, yet
it may happen that he love not that, without which he
cannot arrive at that which he hopes. As if one should hope
for eternal life, (which who loves not?) and love not righte¬
ousness, without which no one arriveth at it. But this is that
faith of Christ, which the Apostle commends, which worketh Gal. 5,
by love; and what in love it yet hath not, it asks, that it may6,
receive, seeks, that it may find, knocks, that it may Mat. 7,
be opened unto it. For faith obtaineth, what the law'*
obligeth. For without the gift of God, that is, without the
Holy Ghost, through Whom love is shed abroad in our Rom. 5,
hearts, the law may bid, but it cannot aid, and may more-5-
over make a man a transgressor, in that he cannot excuse
himself on the plea of ignorance. For carnal lust reigneth,
where the love of God is not. But when in the deepest cxviii.
darkness of ignorance, without any reason to resist, man
lives according to the flesh, this is the first state of a man.

Next when by the law hath been wrought a knowledge of sin,
if the Divine Spirit as yet help not, the man willing to live

156 Four states of man, in Nature, Law, Grace, Glory.

enchi- according to the law is overcome, and sins knowingly, and

^^^-is brought under and made the servant of sin, For by whom

2 Pet. 2, ° i

19. a man is overcome, unto the same also is he made over as a

slave ; the knowledge of the commandment bringing this to
pass, that sin works in man all lust, the aggravation of trans¬
gression being added, and so that which is written be
Rom. 5, fulfilled, The law entered , that the offence might abound.
This is the second state of a man. But if God shall look
upon him, so that He may be believed Himself to help him
to fulfil what He commands, and man shall begin to be led
Gal. e, by the Spirit of God, he lusteth against the flesh, with
stronger might of love; so that, although there still be that
which proceeding from a man fighteth against the man,
Hab. 2, his whole disease not yet being healed, yet doth the just
Rom. i live by faith, and lives justly, in so far as he yieldelh
*”• not to evil lust, the delight in righteousness prevailing.
This is the third state of good hope of a man ; wherein if
any one make progress by pious perseverance, there re¬
mained) peace at last, which shall be fulfilled after this life,
in the rest of the spirit, and afterwards in the resurrection
also of the flesh. Of these four different states, the first is
before the Law, the second under the Law, the third under
grace, the fourth in full and perfect peace. Thus also hath
the people of God been appointed at intervals of times,
Wi8<l. according as it hath pleased God, Who appointeth all
things in measure and number and weight. For it was
at first before the Law ; secondly under the Law, which was
given by means of Moyses ; next under grace, which was
revealed by means of the first coming of the Mediator.
John l, Which very grace was yet not wanting before, to those to
whom it behoved that it should be imparted, although veiled
and hidden according to the dispensation of the time. For
neither could any of the elder just men find salvation other¬
wise than through the faith of Christ; nor yet, unless He had
been known to them also, could He have been through their
ministry prophesied of unto us, at one time more openly, at
cxix. another time more obscurely. But in whatsoever of those
four, as it were, ages, the grace of regeneration hath found
any man, there are all his past sins forgiven him, and that
state of condemnation which he hath contracted by his birth,

Commandments truly kept only through Love. 157

is done away by his second birth. And so availing is it that be fide
the Spirit blowcth where It. will, that some have never
known that second servitude under the Law, but together TATE-
with the command begin to possess a divine help. Butg°hn3’
before a man can be capable of the commandment, he must
of necessity live according to the flesh : but if he have been
already imbued in the sacrament of regeneration, it will in cxx-
no way harm him, if he shall then pass out of this life.
Because, Therefore hath Christ died and risen again, that Rom.

He may he Lord of the living and of the dead. Nor shall14’9’
the kingdom of death detain him, for whom He died Who is
free among the dead. Ps.88,5.

32. All the divine commandments therefore are referred to cxxi.
Love, of which the Apostle says, But the end of the com- J Tim.
mandment is charity out of a pure heart, and a good con¬
science, and faith unfeigned. The end therefore of every
commandment is Charity ; that is, every commandment is
referred to Charity. But that which is so done, either from
fear of punishment, or from any carnal design, as that it be
not referred unto that Love which the Holv Ghost sheds R°m- 5,

J 5t

abroad in our hearts, is not yet done as it behoves it to be
done, although it seem so to be done. That is to say, this
Love is the love of God and of one’s neighbour, aud as¬
suredly, on these two commandments liana all the I .aw ^Iat.2-2,

J 40.

and the Prophets. Add the Gospel, add the Apostles ; for
from no other source is that saying, The end of the com- i
mandment is charity, and God is love. Whatsoever things
therefore God commands, whereof one is, Thou slialt ??of^x-20>
commit adultery, and whatsoever things are not commanded, Matt. 5,
but by spiritual counsel advised1, whereof is one, It is good f'a',
for a man not to touch a woman, are then done aright, when ‘vowed.’
they are referred to the love of God and of our neighbour for^f*
the sake of God, both in this world, and in that which is to
come: now God by faith, then by sight, and our very neigh¬
bour now by faith. For we mortals know not the hearts of
mortals, but then, the Lord shall bring to light the hidden* ear¬
things of darkness, and make manifest the thoughts of the
heart, and every man shall have praise qf God : because
that shall be praised and loved by one neighbour in another,
which God Himself shall bring to light, that it be not hid.

ENCHI¬

RIDION

John
15, 13.

cxxii.

158 Charily to be perfected in Heaven.

But lust decreases as charity increases, until it arrive here at
such greatness, as that it cannot be greater. For greater
love hath no man, than that a man lay down his life for
his friends. But There who can unfold how great Charity will
be, where shall be no lust for it even by restraining to over¬
come ? since the greatest soundness shall be, when there
shall be no strife of death.

33. But let this book at length come to an end, which you
yourself will see to, whether you ought to call it, or to have
it as, a Manual. But l judging your zeal in Christ not to be
despised, believing and hoping good things of you with the
help of our Redeemer, and loving you much in His members,
have according to my ability, composed for you a book (I
would it were as useful as it is long) concerning Faith, Hope,
and Charity.

S. AUGUSTINE

THE CHRISTIAN CONFLICT.

This treatise must have been written A. D. 396 or 397, as it occurs iu the
3d place iu the 2d book of his Retractations, amongst his earliest works
in the office of Bishop, which he received late in 395. In cap. 29,
where he urges as a reason for not joining the Donatists, that as Donatus
had tried to divide Christ, so was he himself divided by the frequent
subdividing of his party, he yet does not mention the reception of Prse-
textatus and Felicianus by the Donatists, after they had been expelled
by him for their crimes by the well-known sentence of the Council of
Bagaia. Now this reception took place about the beginning of 397.

The book is entitled ‘ on the Christian Conflict,’ as instructing Christians
for their warfare with the devil. The invisible enemy, he teaches, is to
be overcome by right faith and good practice. Hence he begins by
warning us to fight against our desires, and bring our body into subjec¬
tion, and make ourselves subject to God. Then since we begin to be
subject to God by Faith, he exhorts us to hold the Rule of the
Catholic Faith, rejecting the contrary heresies, mentioning several
sects, but especially aiming at the IVIanichees, as in the first part he
refutes their notion of the Race of darkness fighting against God, and
in the latter part defends against their ridicule the simplicity of the
Christian Faith. It is mentioned by the Senator Cassiodorus in his book
< De institutione Divinarum Literarum,’ c. 16, as ‘ most needful to those
who have trodden the world underfoot, and labour in the Christian
contest.’ Ab.from Ben.

Retr. ii. §. 3. ‘ My hook on the Christian conflict was written in a humble
style for brethren not learned in the Latin tongue. It contains the
Rule of Faith and precepts of life. In which the statement, “ Neither C(
let us hear those who deny that there will be a resurrection of the body,
and allege wbat the Apostle Paul says, Flesh and blood shall not inherit

160 The Word took Flesh, in It to overcome Satan.

the kingdom of God; not understanding what the same Apostle says,
This corruptible must put on incorruption, and this mortal must put on
immortality ; for when this is done, it will be no more flesh and blood,
hut a celestial body is not to be understood as though there should be
no substance of flesh; but by the name of flesh and blood the Apostle
is to be understood to have meant the very corruption of flesh and blood,
which will assuredly be no more in that kingdom where the flesh will be
incorruptible. Though it may also be otherwise understood, taking the
Apostle to have called the works of flesh and blood, flesh and blood, and
meant that those who persevered in loving these should not inherit the
kingdom of God. The book begins, “ A crown of victory.”

\<DJnl 1. A crown of victory is not promised, save to them who
chris- strive. But in the divine Scriptures we constantly find a
7— NO~ crown promised to us, if we shall have overcome. But, not
to mention many places, which were tedious; in the Apostle
2Tim.6, Paul we most clearly read, I have accomplished my work',
'Gr.and I have finished my course, I have kept the faith; there now
remaineth for me a crown of righteousness. We ought then
/on, /u to understand who is that very adversary, whom if we shall
fq/a°0(l liaVC overcome, we shall be crowned. For it is he himself
and so whom our Lord hath overcome before us, that we also abiding
' ulg" in Him may overcome. And certainly the Power and Wisdom
of God, and the Word by whom all things were made, Who
is the Only Son of God, continueth ever unchangeable above
every creature. And seeing that beneath Him is even that
creature which hath not sinned, how much more beneath
Him is every creature that sinneth ? Wherefore seeing that
beneath Him are all the holy Angels, much more beneath
Him are all angels who are transgressors, whereof the devil
is chief. But because he had deceived our nature, the Only-
begotten Son of God deigned to take upon Him that our
very nature, that of that very nature the devil might be over¬
come, and that He might make him, whom He Himself hath
ever beneath Him, to be beneath us also. He it is whom He
John 12, signifieth, when He saith, The prince of this world is cast out.
31 • Not that he was cast out beyond the world, as some heretics
suppose, but out from the souls of those who adhere to the
Word of God, and love not the world whereof he is prince:
because he ruleth over them who love temporal goods, which

Satan's rule is through lust. He devours sinners. 161

are contained in this visible world: not because be is himself de
the Lord of this world, but the prince of those lusts whereby chris^
every thing that passeth away is lusted after; so that they TIAN0-
are subject to him, who neglect the everlasting God, and
love things which change and have no abiding. For the l Tim.
root of all evils is lust; which certain coveting after , have6' 10‘
erred from the faith, and, have brought themselves into many
sorrows. Through this lust the devil reigns in man, and
keeps possession of his heart. Such are all those who love
this world. But the devil is cast out, when with the whole
heart renunciation is made of this world. For thus renun¬
ciation is made of the devil, who is the prince of this world,
when renunciation is made of his seductions, his pomps, and
his angels. And therefore the Lord Himself, bearing man’s
nature even now triumphant, says, Know ye, that I have Johni6,
overcome the world. 33‘

2. But many say, How can we overcome the devil whom ii.
we see not? But we have a Master, Who hath deigned to
shew us, how invisible enemies may be overcome. For con- Col. 2,
ceming Him saith the Apostle; Unclothing Himself of flesh',

He made a show of principalities and powers, confidently Gt-
triumphing over them in Himself. There therefore are over- reflex,
come the invisible powers hostile to us, where are overcome
the invisible lusts: and therefore because within ourselves
we overcome the lusts of temporal things, of necessity within
ourselves also must we overcome him, who through those
very lusts reigneth in man. For when it was said to the
devil, earth shaft thou feed on; it was said to the sinner,
earth art thou, and into earth shaft thou go. Wherefore the Gen. 3,
sinner was given as food unto the devil. Let us not be14,19,
earth, if we would not be fed on by the serpent. For as that
which we feed on we turn into our own body, so that the
very food according to the body is made that which we our¬
selves are: thus by evil habits through wickedness, and pride,
and impiety, each one is made that which the devil is, that
is, like him; and is made subject to him, as our own body is
subject unto us. And this is that which is said, ‘ To be fed
on2 by the serpent.’ Whosoever therefore fears that fire2mandu-
which is prepared for the devil and his angels, let him take j^rka"
good heed that he triumph over him within himself. For -*4.

lfj-2 Kingdom of Darkness not coeternal with God.

be those who assault us without; we overcome within, by over-
chui^ coming the lusts whereby they rule over us. And those
T1AN<J- whom they shall find like unto themselves, they drag with
them into punishment.

iii. 3. Thus also the Apostle says, that within himself he
Eph. 6, vvarreth against powers without. For he so speaks, We have

not to wrestle against flesh and blood, but against princes

and powers of this world, the rulers of this darkness, against

spiritual things of wickedness in heavenly places. For the

name of heaven is given also to this air, wherein winds and

clouds and storms and whirlwinds have place; as also

Ps. 18, Scripture saith in many places, and the Lord thundered

p^' 8 g from heaven; and birds of heaven, and fowls of heaven,

Mat. 6, when it is clear that the birds fly in the air. And we also
26. Lat . . J

are in the habit of calling this air heaven; for when we

inquire whether it be clear or cloudy, we say at times, IIow

is the air? at times, How is the heaven? I have noticed

this, that no one may think that the evil demons dwell there

1 al.and where God hath set in their order the sun and moon as1 stars.

Which evil demons the Apostle therefore calls spiritual,

because in the divine Scriptures even evil angels are called

spirits. But therefore doth he call them the rulers of this

darkness, because he calls sinful men darkness, over whom

Eph. 6, these rule. Therefore also in another place he says, For ye

8‘ were sometime darkness, but now light in the Lord: because

from being sinners they had been justified. Let us not

therefore suppose that the devil with his angels dwells in the

highest heaven, whence we believe him to have fallen.

iv. 4. For such has been the error of the Manichees, who
assert, that before the world was framed there existed a nation
of darkness, which was in rebellion against God ; and in
this war the wretched men believe that the Almighty God
could in no other way succour Himself, save only by sending
a portion of Himself against them. And, as these state, the
princes of this nation ate up a portion of God, and were
attempered so as that of them the world might be formed.
Thus they assert that God attained unto the victory with
great losses and tortures and miseries of His own members ;
which members they assert were mixed up with the dark
entrails of those princes, in order to attemper them, and

163

Nor is God, or a part of Him, involved in it.

restrain them from their fury. And they understand not de
that so sacrilegious is their sect, as to believe that that cokis-
whereby Almighty God warred with darkness was not a TIAN0-
created being which He made, but His own very Nature ;
which thing it is impious to believe. Nor merely this, but
further also, that those who were conquered were made
better, in that their fury were restrained, but that God’s
Nature which conquered was made most miserable. Also
they assert that it by its very admixture lost its proper
understanding and happiness, and became entangled in
great errors and losses. Now, even if they should assert that
at some time or other, this Nature were cleansed, even the
whole of it, yet would they affirm what is a great impiety
against Almighty God, in believing a part of Him to have
been so long time tost to and fro in errors and pains without
any charge of offence. But, as it is, the unhappy men dare
yet further to assert, that neither can the whole be cleansed;
and that that very part, which cannot be cleansed, makes
progress towards a chain, that so it may be bound, and tied
into a grave of wickedness"; and that thus there be even
there the very portion of God miserable, (albeit it hath
never sinned,) and be evil entreated for ever in b the prison-
house of darkness. Thus these affirm, in order to deceive
simple souls. But who is there so simple, as not to perceive
that these things are impious, wherein they affirm that Al¬
mighty God hath been overcome by necessity, so as to give
up a part of Himself, good and innocent, to be overwhelmed
with so great losses, and defiled by so great impurity, and to
be unable to set the whole free ; and that, which He could
not set free, to bind with everlasting chains. Who then but
must execrate these things ? Who but must perceive them
to be impious and not to be uttered ? But when those men
seek to carry others away with them ; these are not the first
things which they affirm ; for if they affirmed these, all men
would mock them or flee from them : but they choose out
certain passages from the Scriptures, which simple men do
not understand; and by means of these deceive souls unused
to them, inquiring, ‘ Whence is evil ? As is their wont to do

* So BeD. sepulcro. MSS. ‘ sepul-
chrum, ‘ that therewith the grave of

wickedness may be enrolled and bound.'

b al. ‘ fastened for ever unto.’
o

164 We, in a heavenly calling, strive with powers of the air.

de in that passage, where the Apostle writes, Rulers of this
chri*E- darkness, and spiritual things of wickedness in heavenly
tiano. places. For those deceivers inquire, and ash of one who
Eph. 6, understands not the divine Scriptures, How it conies to pass
that there are in Heaven rulers of darkness? in order that,
when he shall be unable to answer, he may be seduced by
them through curiosity ; for every unlearned soul is curious.
But he who hath learnt well the Catholic Faith, and is fortified
by right habits and true piety, although he be ignorant of
their heresy, yet answers them. For neither can he be
deceived who already knovveth what pertains to the Christian
Faith, which is called Catholic, spread abroad over the
whole world, and against all impious men and sinners, yea
and against those of her own who neglect her, by the
governance of the Lord, secure.

v. 5. Since then we were saying that the Apostle Paul had
said that we have to wrestle against rulers of darkness, and
spiritual things of wickedness in heavenly places, and have
shewn that that very air which is nearest the earth is called
Heaven : we ought to believe that we are striving against the
devil and his angels, who rejoice in our being disturbed.
For the Apostle himself also in another place calls the devil
Eph. 2, nie prince of the power of this air. Although that place,
in which he says, Spiritual things of wickedness in heavenly
places, may also be understood in another manner, as that
he said, not that the offending Angels themselves are in
heavenly places, but rather ourselves, of whom in another
Phil. 3, place he affirms, Our conversation is in Heaven , that we,
being settled in heavenly places, that is, walking in the
spiritual commandments of God, may strive against spiritual
things of wickedness, who labour to withdraw us thence.
That therefore is rather the question, in what manner we
may be enabled to fight against, and overcome those whom
we see not; that fools think not that we have to fight
against the air.

vi. 6. Therefore the Apostle himself teaches us, saying,
l Cor. 9, ]\70t s0 fight /, as heating the air; hut I chasten my body,
2'27' and bring it into subjection, lest haply , preaching unto
i Cor. others, I myself he found a reprobate. Also he says ; Be ye
U’ K followers of me, as 1 also of Christ. Wherefore we are to

The body to be subdued, lest God justly punish it. 165

understand that the Apostle also himself in himself triumphed de
over the powers of this world, as he had asserted of the chris3.
Lord, of Whom he professes himself to be follower. There- ti^no.
fore let us also follow him, as he exhorts us, and let us2Cor-

2 14.

chasten our body, and reduce it unto subjection, if wec’ol.3,5.
would overcome the world. Forasmuch as by means of its
unlawful delights, and pomps, and deadly curiosity, this
world may have rule over us, that is, those things which are
in this world by the destructive delight which they minister
bind captive the lovers of things temporal, and compel them
to serve the devil and his angels; wherefore, if we have
renounced these, let us reduce our body unto subjection.

7. But, in order that we have not this very question put to vii.
us, how it is brought to pass, that we submit our bodies unto
subjection : it may easily be understood and done, if we
first subject ourselves to God, with a good will, and sincere
love. For every created being, whether he will it, or not, is
made subject to his one God and Lord. But this we are
admonished, that with our whole will we serve the Lord our
God. Seeing that the just man serves as a freeman, the
unjust in fetters. \et do all serve the Divine Providence :
but the one obey as sons, and with It do what is good; the
other are bound as slaves, and there is done of them what is
just. Thus Almighty God, the Lord of the whole creation,

Who made all things, as it is written, very good, hath so Gen. t,
appointed them, as both of the good and of the evil to do 31-
well. For that which is done justly, is done well. But
justly are the good blessed, and justly do the evil suffer
punishment. Wherefore both of the good and of the evil
God doeth well, seeing that justly He doeth all things. But
they are good, who with their whole will serve God; but the
evil serve of necessity ; for no one escapes the laws of the
Almighty. But it is one thing to do what the law commands,
another, to suffer what the law commands. Wherefore it is
according to the laws that the good do, according to the
laws the evil suffer.

8. Nor let it move us, that, in this life, according to the
flesh which they bear, the first suffer many things grievous
and harsh. For no ill do they suffer, who can already say
that wherein that spiritual man the Apostle exults and pro-

AGONE

CHRIS-

TIANO.

Rom. 5,
3—5.

1 Lat.
rather
proof.

1 Cor.
15, 61.
52.

'2 ‘ ordi¬
nal.’

5 ‘ sibi
vagan-
tur.’

166 Body of the righteous to be changed. Wages of sin.

claims, saying, But we glory in tribulations ; knowing that
tribulation u orketh patience, and patience experience ', and
experience hope, and hope confoundeth not : because the
lore of God hath been shed abroad in our hearts, through
the Holy Spirit, who hath been given unto us. If there¬
fore in this life, wherein are so great torments, good and just
men are enabled, when suffering such things, not only to
endure them with equanimity, but also to glory in the love
of God; what ought we to think of that life, which is
promised to us, wherein we shall feel no annoyance from the
body? Inasmuch as the body of the just will not rise again
for that, whereunto will rise again the body of the ungodly :
as it is written, We shall all rise again, but we shall not
all be changed. And, that no one may think that that not
to the just that change is promised, but rather to the unjust,
and may think it to be penal, he goes on and says, And the
dead shall rise again incorrupt, and we shall be changed.
Whosoever therefore are evil, have been thus placed2;
because both doth each one injure himself, and all injure
one another. For they desire that, the love of which is
fraught with death, and which may easily be taken away
from them ; and this they take away one from another, when
they persecute one another. And so they, from whom things
temporal are taken away, are greatly pained, because of their
love of them : but they who take them away, rejoice. But
such joy is blindness and supreme misery : for this very joy
involves the soul the more, and leads it unto greater tor¬
ments. For the fish also rejoices, when, not seeing the
hook, it swallows the bait. But, when the fisher hath begun
to draw it unto himself, its entrails are tormented first; next,
from all its joy, by means of that very bait wherein it joyed,
it is dragged unto destruction. In such like condition are
all, who think themselves blessed by reason of temporal
goods; for they have received a hook, and with it they
wander their own way3: a time will come, for them to per¬
ceive how great torments they have greedily swallowed.
And therefore not at all do they injure the good; seeing that
they take from them this which they love not : for that
which they love, and whence they are blessed, no one can
take away from them. But bodily torture miserably afflicts

God governs through the wills of His creatures. 167

evil souls, but the good it strongly cleanses. Thus is it de
brought to pass, that both the evil man and the evil angel chrisE-
serve under the Divine Providence ; yet know not what good T1AN0-
God worketh of them. Therefore not according to their
deserts of service, but according to their deserts of sin, do
they receive wages.

9. But, as these souls, which possess a will whereby to viii.
injure, and reason whereby to reflect, have been set in place
under the divine laws, that each man suffer not any thing
unjust ; so all things, both those which have souls and those
which have bodies, in their own kind and in their own order,

are set under the laws of Divine Providence, and are so

governed. Therefore the Lord saith, Are not two sparrows Mat. 10,
• 2d

sold for a farthing1, and one of them falletli not to theiasss

ground without the will of your Father. For this He spake,

willing to shew that whatsoever men esteem to be of least

value, is governed by the Almighty Power of God. For

thus, that both the fowls of the Heaven are fed by Him, and Mat. 6,

J 7 26 _ 30

the lilies of the field clothed by Him, the Truth speaketh,”
Which saith that even our hairs are numbered. But since Mat. 10,
pure2 reasonable souls God Himself by Himself taketh cares ^un-
of, whether it be in His most good and great Angels, or in das-
men who serve Him with their whole will ; and all other
things He governs by their means ; most truly could that
also.be said by the Apostle, For not for oxen hath God care, l Cor. 9,
For in the Holy Scriptures God teaches men how to act in9'
their doings with men, and how to serve God Himself; but
how to act in their doings with their cattle, they know of
themselves, that is, howr to administer the well-being of their
own cattle, by use, and experience, and natural reason ; all
which things indeed they have received out of the great
riches of their Creator. Whoever therefore can understand
how God the Creator of the whole creation governs it by
means of holy souls, who are His ministers in the Heavens
and in the earth ; because both the holy souls were them¬
selves created by Him, and in His creation hold the first
place: whosoever therefore can understand, let him under- Mat.26,
stand, and let him enter into the joy of his Lord. 21 •

10. But, if this we cannot, so long as we are in the body, ix.

and are absent from the Lord, let us at least taste how?Cor",>

168 Fulness of the Spirit. Man changed bg grace or sin .

de sweet the Lord is, Who hath given unto us as a pledge the
chris- Spirit, that in Him we may perceive His sweetness : and
TIAN0- may long for the fount of life Itself, that therein with a
2 Cor.’i, s°Ler inebriation we may be overflowed and watered, like
2'2- the tree which is planted by the water-courses, and giveth
Ps.], 3. fruit in its season, and its leaves shall not fall off. For the
?Sg3g> Holy Spirit saith, But the sons of men, beneath the covering
of Thy wings shall they hope ; they shall be made drunken
with the fatness of Thy House, and of the full river of Thy
pleasure shall Thou make them to drink. For with Thee is
the Fount of Life. Such drunkenness overthroweth not the
mind, and yet carryeth it by force upward, and causeth a
forgetfulness of all earthly things : but only provided we can
Ps.42,i. already say with entire affection, Like as the hart longeth
unto the founts of waters, so longeth my soul unto Thee,
O God.

x- 11. But if haply as yet, by reason of the sicknesses of the
soul, which from the love of the world it hath contracted, we
are unable even to taste how sweet the Lord is ; let us
however believe the divine testimony, which He hath willed
Rom. l, should be in the Holy Scriptures concerning llis Son, Who
was made unto Him of the seed of David according 1o the
flesh; as the Apostle speaks. For all things were made by
John l, Him, as in the Gospel it is written, and without Him was
nothing made. Who had compassion on our weakness,
which weakness not by work of His, but by our own will
Wisd.2, we have deservedly gotten. For God created man not
liable to be destroyed, and gave unto him the free choice of
will. For he would not be most excellent, were he to obey
the commands of God of necessity, not of his own will. It
is altogether an easy thing, as far as I suppose, which they
arc unwilling to believe, who have deserted the Catholic
Faith, and wish to be called Christians. For whereas they
confess with us, that our nature is not healed except by
acting aright; they must confess that it is not weakened
except by sinning. And therefore it is not to be believed
that our soul is this same thing which God is ; for if it were
this, neither by its own will, nor by any necessity whatever
would it suffer change for the worse ; forasmuch as God is
understood to be in every way unchangeable, by those,

The perverse Jind fault with Christ's humiliation. 169

however, who do not in contention and rivalry and desire of
vain glory love to speak of that of which they know not, but
in Christian humility have thoughts concerning God in good¬
ness, and in simplicity of heart seek Him. This weakness
therefore of ours the Son of God deigned to take upon
Himself, and The Word teas made flesh, and dwelt among
us ; not because that Eternity was changed, but because
unto men’s eyes that are subject to change, a Creature
subject to change He shewed, Which in unchangeable
majesty He took upon Himself.

12. But there are fools who say, Could not the Wisdom
of God any otherwise set men free, than by taking man’s
nature1 upon Him, and being born of a woman, and suffer¬
ing all those things at the hands of sinners? To whom we
say, He could assuredly, but were He to do it in other
manner. He would in like manner be displeasing unto your
folly. For were He not to appear unto the; eyes of sinners,
assuredly His eternal light, which is seen through the inner
eyes, would not be able to be seen by polluted minds.
But now because He hath deigned in a visible form to
admonish us, that He may prepare us for things invisible,
He is displeasing unto the covetous, because He had not a
body of gold : He is displeasing unto the unchaste, because
He was born of a woman ; (for the unchaste hate greatly,
that women conceive and bear children ;) He is displeasing
unto the proud, because He most patiently endured insults.
He is displeasing to them of soft lives, because He was put
to the torture of the Cross2; He is displeasing to the fearful,
because He died. And, in order that they may not seem to
defend their own vices, they say that this is displeasing to
them, not in a man, but in the Son of God. For they under¬
stand not what is the Eternity of God, Which assumed to
Itself human nature, and what that very human creature
which by the changes which it underwent was being recalled
unto its ancient stedfaslness, that so we might learn, by the
teaching of the Lord Himself, that the weaknesses, which by
committing sin we have gathered around us, can by acting
aright be healed. For it was to be shewn unto us, unto what
frailty man by his own fault had arrived, and out of what
frailty by the Divine help he is set free. Therefore the Son

AGONE

CHRIS-

TIANO.

Wisd. 1,
1.

John 1,
14.

xi.

1 homi
nem.

2 cruci-
atus.

170

Manhood of Christ a remedy suited to all.

de of God assumed unto Himself Man, and therein suffered the
Chris*; things which belong unto man. This Medicine for men is
TiAxo. go great, as that thought cannot reach unto it. For what
pride can be healed, if it be not healed by the humiliation of
the Son of God ? What covetousness can be healed, if it be
not healed by the poverty of the Son of God ? What wrath
can be healed, if it be not healed by the long-suffering of
the Son of God ? What ungodliness can be healed, if it be
not healed by the love of the Son of God ? Finally, what

fearfulness can be healed, if it be not healed by the Resur¬

rection of the Body of Christ the Lord ? Let the race of
man lift up its hope, and learn to know its own nature ; let it
see how great a place it has in the works of God. Despise
not yourselves, ye men ; the Son of God took upon Him
the nature of a man. Despise not yourselves, ye women;
the Son of God was born of a woman. Yet love not
the things of the flesh. For in the Son of God are we

Gal. 3, neither male nor female. Love not the things of lime;

28‘ for if it were well to love them, the Manhood” which
the Son of God took upon Himself, would love them.
All this exhortation, which is now every where preached,
every where reverently received, which heals every soul that
obeys, would not be in human affairs, unless all those things
had been done, at which men most foolish are displeased.
Whom doth corrupt boasting deign to imitate, that so it may
be led unto the partaking of virtue, if it blush to imitate
Him, of Whom, before yet He was born, it was said, that
Luke l, He shall be called the Son of the Most High , and Who now,
32- throughout all nations, (as no one can deny,) is called the
Son of the Most High? If we think much of ourselves, let
us deign to imitate Him, Who is called the Son of the Most
High : if we think little of ourselves, let us dare to follow
fishermen and publicans, who followed Him. O Medicine,
that provideth for all, that restraineth all swelling things, that
restoreth all things that are wasting away, that cutteth ofr all
things needless, and guardeth all things needful, that re-

* ‘ Homo.’ It has been thought tractations a phrase oflike appearance,
well to translate this ‘ Manhood’ rather in his commentary on the Psalms,
than ‘ Man,’ where it might otherwise But the Latin idiom will bear it better
bear the appearance of a distinct per- than English,
sonalitv. St. Aug. corrects in his Ke-

171

The Church strong in hope through Christ.

neweth all things that be lost, and correcteth all things that de
be amiss. Who now shall set himself up against the Son of
God ? Who despair of himself, for whom the Son of God ttano.
willed to be made so low ? Who shall judge a blessed life to
stand in those things, which the Son of God hath taught us
are to be despised ? To what adversities shall he give way,
who believes that man’s nature in so great persecutions was
guarded in [the Person of] the Son of God ? Who shall
think that the kingdom of God is shut against him, who
understands that publicans and harlots followed the Son of
God ? From what going astray shall not he be free, who
looks into and loves and follows the actions and sayings of
that Manhood1, wherein the Son of God rendered Himself1 homi-
unto us as an ensample of life ? ms'

13. Therefore already both males and females, and every xii.
age, and every rank of this world, hath been moved unto the
hope of eternal life. Some, neglecting temporal goods, fly
together unto divine. Others yield to the excellencies of those
wrho thus act, and praise what they dare not follow. But some

few yet murmur, and are tormented with fruitless envy ;
either they who seek their own things in the Church,
although they seem Catholics, or heretics seeking glory from
the very name of Christ, or Jews desiring to defend the sin
of their ungodliness, or Pagans fearing to lose their over¬
curiousness of vain licence2. But the Church Catholic, *oneMs.
throughout the whole world far and wide spread abroad, ine®^‘,
former times breaking in pieces their assaults, hath been
more and more strengthened ; not by resisting, but by long-
suffering. But now these crafty questions by her faith she
mocks at, by her diligence she dispels, by her understanding
she unravels : them who charge her chaff she heeds not ;
for the time of harvest, and the time of the threshing-floors,
and the time of the garners she cautiously and carefully
distinguishes: but them who charge her wheat, she either
corrects, if in error, or if through envy, counts among the
thorns and tares.

14. Therefore let us subject the soul to God, if we would xiii.
subject our body unto obedience, and triumph over the
devil. It is Faith which first bows down the soul to God ;
next precepts concerning life, by observing which our hope

is strengthened, and our love nourished, and that begins to

AGON E
CHRIS-
TIANO.

Is. 7, 9.
LXX.

Kora.
11, 36.

xiv.

xv.

172 Purity of heart needed to see the Trinity in Unity.

beam on the sight, which before was only believed. For,
whereas knowledge and action make a man blessed ; as in
knowledge we must shun error, so in action must we shun
wickedness. But he is in error, whosoever supposes that he
can know truth, whilst as yet he is living wickedly. But it
is wickedness to love this world, and to esteem as gieat,
those things which are born and pass away ; and to lust
after these things, and to labour lor them, in order to acquiie
them ; and to rejoice, when they are abundant; and to iear, lest
they perish; and to be rendered sad, when they peiish.
Such a life cannot see That pure, and undefiled, and un¬
changeable Truth, and cleave unto It, and for ever now no
more be moved. Therefore before our mind be cleansed,
we ought to believe what we are not yet able to understand ,
since most truly is it said by the Prophet, Unless ye shall
believe, ye shall not understand.

15. Tn very few words is the Faitli delivered in the
Church, and in it are set forth things eternal, which cannot
as yet be understood by carnal men ; and temporal things,
past and future, which the Eternity of the Divine Providence
hath accomplished, and will hereafter accomplish, for man’s
salvation. Let us therefore believe in the Father, and in
the Son, and in the Holy Ghost: these things are eternal
and unchangeable, that is, One God, of one Substance a
Trinity eternal; God of Whom are all things, through
Whom are all things, in Whom are all things.

16. Nor let us listen to them who say that there is only
the Father, and that He has not a Son, and that there is not
with Him the Holy Ghost; but that the Father Himself is
called, at times the Son, at times the Holy Ghost. For
such are ignorant of the Beginning, of Whom are all things,
and of His Image, through Whom are all things, and of
His Holiness, in Whom are all things set in order.

17. Nor let us listen to them who arc indignant and angry,
because we say that there are not three Gods to be wor¬
shipped. For they are ignorant what one and the same
Substance is; and are mocked by their own phantasms,
because they are wont to see after a bodily manner, either
three animals, or any three bodies whatsoever, to be set in
their places apart one from the other; in this sense they
think that they are to understand the Substance of God;

Eternal Generation mysterious. Heresy carnal. 173

and are much in error, because they are proud ; and are de
unable to learn, because they are unwilling to believe. Af,nxE

18. Nor let us listen to them who say that the Father alone is tjaxo.
True God and Eternal ; but that the Sou was not Begotten xvi.
of Him, but made by Him out of nothing, and that there was
a time when He was not, and yet notwithstanding that He
hath the first place in all creation1; and that the Holy GhosG'mom-
is of less Majesty than the Son, and was Himself made after turaT"
the Son ; and that of These Three there are different sub- Col. 1,
stances, just as gold, and silver, and brass. But they know10'
not what they say, and of those things which they are wont
to see through the eyes of the flesh they transfer vain images
unto their disputations. Forasmuch as in reality it is a
great thing to behold with the mind a Generation, which
takes not place from any time, but which is eternal ; and
that very Love and Holiness, whereby the Begetter and the
Begotten are in an unspeakable manner joined together; it
is a great and difficult thing to behold these things with the
mind, even although it be at peace and still. It cannot
therefore be that they should see these things, who look too
much to earthly generations, and unto that darkness add
further the smoke which they unceasingly cause to arise unto
themselves by their daily strifes and contentions ; having
souls flowing abroad in carnal affections, as logs of wood
saturated with moisture, in which the fire vomits forth smoke
alone, and cannot have bright flames. And this indeed mav
most rightly be said concerning all heretics.

19. Believing therefore in the L'nchangeable Trinity, let us xvii.
believe also in the Dispensation in time for the salvation
of the human race. Nor let us listen to them who say that
the Son of God, Jesus Christ, is none other than Man,
yet so righteous as to be worthy of being called the Son of
God. For these also the discipline of the Church Catholic
hath cast forth ; forasmuch as, being deceived by a desire of
vain glory, they have willed to contend in a spirit of strife,
before that they understood what is the Power of God, and tCor. l,
the U’isdom of God, and in the beginning the Word, through24-
TV horn all things were made, and how the Word was made
flesh, and dwelt among us.

20. Nor let us listen to them who say that the Son of God xviii.

174 Christ's Manhood real in body, soul, and spirit.

de took not upon Him true Man, neither was born of a woman,
chiuX but shewed unto them that beheld Him an unreal flesh and a
tiaxo. fgjorngd image. For they kuow not how the Substance of
God administering the whole Creation is altogether inca¬
pable of being polluted : and yet they profess that that sun
which we see scatters its rays through all dregs and filth in
bodies, and preserves those rays every where clean and pure.
Seeing therefore clean things which are seen can be touched
bv unclean things which are seen, and yet not be polluted ;
how much more the Unseen and Unchangeable Truth, taking
upon Him through the Spirit a Soul, and through the Soul
J ijj* , a Body, having assumed the whole of Manhood1, hath He,
without any contamination of Himself, set it free from all
weaknesses ? Therefore they are in great straits, and,
whereas they fear, (what cannot happen,) lest by human flesh
the Truth be defiled, they assert that the Truth hath lied.
Matt. 6, And whereas He gave command, saying, Let there be in your
37* mouth. Yea, Yea; Nay, Nay; and the Apostle crieth
2 Cor. aloud, There was not in Him Yea and Nay, but in Him
1»19* Was Yea; they contend that His whole body was an unreal
flesh, and seem not to themselves to follow Christ, unless
they lie to their hearers.

xix. 21. Nor let us listen to them who confess indeed a Trinity
in One Eternal Substance ; but dare to say that the Man¬
hood, Which in the Dispensation in time was assumed,
Itself had not the mind of a man, but only the animal soul
and body. That is to say, It was not man, but had the
bodily members of a man. For beasts also have a soul and
body, but have not reason, which is the peculiar property of
mind. But if they are execrable who deny that He had a
human body, which is the lowest thing in man ; I wonder
that they blush not, who deny that He had that which is the
best thing in man. For great must be our mourning for the
mind of man, seeing that it is overcome of its own body ; if
in very truth it hath not been formed again iu that Man, in
Whom the human body itself hath already received the
dignity of an heavenly form. But far be it from us that
we believe this, which rash blindness and proud talkative¬
ness hath devised.

22. Nor let us listen to them who say, that the Man which

xx.

Manhood in Christ glorified not as in other men. 175

was bora of a Virgin, was by That Eternal Wisdom so taken de
unto Himself, in like manner as by It other men also become AG0NE

* I ~ _ # CHRIS-

wise, who are perfectly wise. For they know not the pecu- tiano.
liar mystery of That Man, and think that this alone It had
more among the rest which are most blessed, that It was
born of a \irgin. Which very thing if they consider aright,
haply they may come to believe that therefore It obtained 1 1 ‘ mem-
this beside the rest, because that very taking unto Himself'836-’
hath in it somewhat peculiar beside the rest. For it is one
thing merely to become wise through the Wisdom of God, and
another thing to bear the very Person of the Wisdom of God.

For although the nature of the body of the Church be thes Susti-
same, who understands not that there is a great interval nere-’
between the Head and the rest of the members ? For if the
Head of the Church is that Man by the taking unto Himself
of Which the Word became flesh, and dwelt among us; but
the rest of the members are all Saints, by whom the Church
is perfected and made up. In such manner therefore as the
soul animates and gives life to our whole body, but in the
head perceives both by sight, and hearing, and smell, and
taste, and touch, but in the rest of the members only by
touch; and therefore all are set under the head to labour,
but it is set above to exercise forethought; because in a
certain manner the head bears the person of the soul itself,
which exercises forethought for the body; for in it every
sense is seen : thus unto the universal people of the Saints as
unto one body the Head is the Mediator between God and\ Tim.
men, the Man Christ Jesus. And therefore the Wisdom of2’ 6*
God, and the Word in the beginning through Whom all
things were made, did not so take unto Himself that Man as
the rest of the Saints : but in a way much more excellent,
and much more sublime ; in the way in which it behoved
that It alone should be assumed, that therein Wisdom should
appear unto men, as it was fitting that It should be visibly
shewn forth. Wherefore in one sense are they wise, the rest
of men whosoever are so, or have been, or shall be, enabled
to be so ; and in another sense The One Mediator between
God and men, the Man Christ Jesus, Who of That very
Wisdom, through Which are made wise whosoever of men
are made so, not only hath the benefit done unto Him, but

176

Flesh of Christ real, and really assumed.

de also beareth the Person. For of the rest of wise and spiritual
souls it may rightly be said, that they have in them the Word
tiaxo. of God through Whom all things were made : but in none
of them can it rightly be said, that the Word was made flesh,
and dwelt among us; which is rightly said in our Lord
Jesus Christ alone.

xxi. 23. Nor let us listen to them who say that a human
body alone was taken unto Himself by the Word of God,
and so understand what is said, And the Word was made
flesh, as to deny that that Man possessed either soul or
any thing of man, except the flesh alone. For they err
greatly, and understand not that therefore was the flesh
alone named in that which was said, The Word was made
flesh, because unto the eyes of men, for whose sake that
taking unto Himself had place, the flesh alone could appear.
For if it is absurd and highly unworthy, that that man should
have possessed not a human spirit, as we have treated of
above ; how much more absurd and unworthy is it that It
should have possessed neither spirit nor soul, and possessed
that only which even in cattle is the viler and the remoter
part, that is, the body ? From our faith therefore let that
ungodly doctrine also be excluded, and let us believe that
whole and perfect Man was taken unto Himself by the "Word
of God.

xxii. 24. Nor let us listen to them who say that our Lord had
such a body as appeared in the Dove, which John the
Baptist saw descending from heaven and abiding upon Him
in sign of the Holy Ghost. For thus they essay to persuade
that the Son of God was not born of a woman ; ‘ Because if
it behoved that He should be shewn unto carnal eyes, He
could, they say, thus assume a body, in like manner as the
Holy Ghost.’ For neither was that Dove, say they, born of
John l, an egg; and yet It could appear to human eyes. To whom
32‘ this first is to be made answer, that we read that the Holy
Matt. .3, Ghost appeared unto John in the form of a Dove, there,
Matt, l, where we read that Christ was born of a woman; and it
18—26. behoveth not in part to believe the Gospel, and in part not
to believe it. For whence believestthou that the Holy Ghost
was shewn in the form of a Dove, save because thou hast
read it in the Gospel ? Wherefore I also thence believe that

The Dove a h ue body , but not assumed as Our Lord's. 177

Christ was bom of a Virgin, because I have read it in the or,
Gospel. But wherefore the Holy Ghost was not born of a
dove1, in such manner as Christ was bom of a woman, the T1AN'Q-
reason is this, because the Holy Spirit came not to set free ^olum'
doves2, but to signify unto men innocent and spiritual love,2coium.
which was visibly figured in the form of a Dove. But thebos-
Lord Jesus Christ Who came to set free men, in the number
of whom both males and females pertain unto salvation,
disdained neither males, in that He took on Him the male ;
nor females, in that He was born of a female. Unto this is
added a great mystery, that, since through a female death
had happened unto us, life unto us through a female should
be bom : that so of either nature, that is, the female and
male, the devil being overcome might be put to torment,
seeing that he was rejoicing in the overthrow of both; unto
whom it had not been enough for punishment, if both
natures in us were set free, unless also through both we were
set free. Nor this do we so say, as to say that the Lord
Jesus Christ alone had a true body, but that the Holy Ghost
after a deceitful manner appeared unto the eyes of men :
but both those bodies we believe to have been real bodies.

For as it behoved not that the Son of God should deceive
men, so it -was not seemly that the Holy Ghost should
deceive men ; but to Almighty God, Who framed out of
nothing the whole creation, it was not hard to form the true
body of a Dove without the help of other Doves, as to Him
it was not hard to frame a true body in the womb of Mary
without the seed of a man; whereas bodily nature3 was 3al.crea-
servant of the power and will of God, both in the bowels ofture‘
the female in order to form the Man, and in the world itself
in order to form the Dove. But men, fools and wretched,
what either themselves are not able to do, or what in their
own lives they have never seen, that even by Almighty God
they believe not could have been done.

25. Nor Ictus listen to them, who therefore would compel us xxiii.
to number the Son of God among creatures, because He
suffered. For they say: If He suffered, He is subject to
change; and if He is subject to change, He is a creature,
because the Substance of God cannot be changed. With
whom we also say, both that the Substance of God cannot be

178 Body of Christ real, though its acts miraculous.

de changed, and that a creature is subject to change. But it is
cuius- one thing to be a creature, and another thing to take unto
tiako. Himself a creature. Therefore the Only-Begotten Son ol
God, Who is the Power and Wisdom of God, and the Word
through Whom alL things were made, because He is altogether
incapable of change, took upon Himself the created nature ol

1 ‘ hu- man1, which He deigned to set up now that it was lallen, to
creatu*- renew now that it was grown old. Nor in it through Ilis
ram.’ passion was lie changed for the worse, but it rather thiough

His resurrection He changed for the better. Nor on that
account must we deny that the Word of the Father, that is,
the Only Son of God, through Whom all things were made,
was born and suffered for us. For of Martyrs also we say,
that they have suffered and died for the kingdom ol heaven s
sake; and yet neither in that their passion and death were their
Mat. lo, souls slain. For the Lord says, Fear not them which hill
28> the body, but can do nothing to the soul. As therefore we
4.'lkel2’say that the Martyrs suffered and died in those bodies which
they bore about with them, without any slaughter or death of
the souls: so we say that the Son of God suffered and died

2 lit. in that Manhood9 which He bore, without any change or
‘Man.’ (jcatp 0f nis Divine Nature.

xxiv 26s Nor let us listen to them who deny that there arose

such a body of our Lord, as was laid in the sepulchre. For
had it not been such, lie would not Himself have said to the
Luke24, disciples after Ilis resurrection, Handle , and see, for a spirit
39- hath not bones and flesh, as ye see Me hare. For it is a
sacrilegious act, to believe that our Lord, being Himself the
Truth, hath in any thing lied. Nor let it move us, that it is
Jobn20, written, that when the doors were shut on a sudden He
2fi- appeared unto His disciples, that therefore we should deny
it to have been a human body, because we see it to be
contrary to the nature of this body to enter through closed
Mat. 19, doors. For all things are possible unto God. For it is clear
26‘ that the walking upon the waters also is contrary to the
nature of this body; and yet not only did the Lord Himself
Mat. 14 before Ilis passion walk, but also He caused Peter to walk.
25.29. -pjms therefore after His resurrection also He made of Ilis
own body what He would. For if He was able before Ilis
Mat. 17 passion to make Ilis body to shine as the brightness of the

He alone. Who descended, ascended to God's Right Hand . 179

sun ; wherefore could He not also after His passion in an de
instant of time reduce it unto how subtile a nature He would, chris^
so as to be able to enter through closed doors ? T1Ay0-

27. Nor let us listen to them, who deny that our Lord xxv-
raised His very body with Him up into heaven, and repeat
what is written in the Gospel, No one hath ascended into John 3,
heaven, save He Who came down from heaven ; and say, 13
because His body descended not from heaven, that it could

not ascend into heaven. For they understand not, how that
the body ascended not into heaven: for the Lord ascended,
but the body ascended not, but was raised up into heaven,

He raising it up Who Himself ascended. For if one descend,
for example, horn a mountain naked, but after having
descended clothe one’s self, and being clothed again ascend,
surely we say rightly. No one ascended, save he who
descended, nor do we regard the clothes which he took
up with him, but say that he who was clothed alone
ascended.

28. Nor let us listen to them, who deny that the Son xxvi.
sitteth at the right hand of the Father. For they say, ‘ What,
hath God the Father a right or left side, in like manner as
bodies have?’ ‘ Neither do we conceive thus of God the
Father: for by no form of body is God inclosed and shut in.

But the right hand of the Father is everlasting blessedness,
which is promised to the Saints; as that is most rightly called
His left hand, everlasting misery, which is assigned to the
ungodly : so that not in God Himself, but in His creatures,
in this way whereof I have spoken is understood the right
hand and the left hand. Because also the body of Christ,
which is the Church, will be hereafter at the very right hand,
that is, in very blessedness, as the Apostle says, that He hath
both raised us together, and made us sit together in heavenly
places.’ For although our body be not yet there, yet is our
hope there already. Wherefore also the Lord Himself after His
resurrection bade His disciples, whom He found fishing, to
cast their nets on the right side. Which, when they had
done, they caught fishes, and these all were great, that is,John2i,
signified the just, unto whom the right hand is promised. 6—11 ’
And this is also signified, in that He said that in the Judg- Mat 0,5

N 2 - 33. ’

ISO

No Scripture really denies the Judgment.

de ment He will set the sheep on His right hand, and the goats
chriSE- on left hand.

TIAXO- 29. Nor let us listen to them, who deny that there will be
xxvn. a jay Qf Judgment, and repeat what is written in the Gospel,
John 3, that be ‘ who believeth in Christ, is not judged; but whoso
18‘ believeth not in Him hath been already judged' For they
say, If both he who believeth shall not come into judgment,
and he who believeth not hath been already judged ; where
are they whom He will hereafter judge in the Day of Judg¬
ment ? They understand not that the Scriptures so speak,
n insi. as that they represent1 a past time for a future; as we said
Eph* t<’ a^ove) what the Apostle spake concerning us, that lie made
6. us sit together in heavenly places, is not yet brought to pass,
but, because it will most surely be hereafter, it is so spoken,
as if it were already brought to pass. In such manner as
Johnl5, the Lord also Himself said to the disciples, All things which
15‘ I have heard of My Father, I have made known unto you :
John 16, and a little after He says, I have many things to sag unto you,
12> but ye cannot bear them yet. How then had He said, All
things which I have heard of My Father, I have made known
unto you, save that because of that, which through the Holy
Ghost He was most surely about to do, He spake, as if He
had already done it? In like sort therefore when we hear,
‘ He that believeth in Christ shall not come into judgment;’
let us understand, shall not come into condemnation. For
judgment is put for condemnation, as the Apostle says,
Rom. 14, Whoso eateth not, let him not judge him that eateth: that is,
Matt. 7 let hi™ not think evil of him: and the Lord saith , Judge not,
1. that ye be not judged. For He taketh not away from us the
understanding of judging, whereas also the Prophet saith,
Ps.58,t. If of a truth ye love righteousness, judge things which be
John 7, right, ye sons of men. And the Lord Himself saith, Judge
24- not according to the appearance, but judge righteous judg¬
ment. But in that place where He forbids us to judge, He
gives us this admonition, that we condemn not any one,
either whose thoughts are not laid open to ns, or of whom
we know not what kind of person he may be about hereafter
to be. Thus therefore when He said, * shall not come into
judgment;’ He said this, that he shall not come into con-

When the Holy Ghost came. The Church not in Africa only. 181

demnation. But whoso believeth not hath been judged de
already ; this He said, that he hath been already condemned cbpas-
by the foreknowledge of God, Who knoweth what hangeth TIAN0,
over them that believe not.

30. Nor let us listen to them, who say that the Holy Ghost, xxviii.
WThom in the Gospel the Lord promised to the disciples,
came either in Paul the Apostle, or in Montanus and Priscilla,
as the Cataphryges say, or in some, I know not who, Manes
or Manichaeus, as the Manichaeans say. For so blind are
these, that they understand not clear Scriptures; or so careless
of their own salvation, that they altogether read them not.

For who, when he hath read, but must understand even in
the Gospel that which after the Lord’s resurrection was
written, the Lord saying, I send the promise of My Father Luke24 ,
upon you; but do ye remain here in the city , until ye be 49‘
endued with power from on high ? And in the Acts of the
Apostles, after that the Lord departed from the eyes of the
disciples into heaven, after ten days were past, on the day of
Pentecost they mark not that the Holy Ghost in a most open
manner came: and when the disciples were in the city, as
He had before admonished them, filled them, so that they
spake with tongues. For different nations, which were then Acts 2,
there, understood, each hearer his own tongue. But those 1—11 '
men deceive such, as neglecting the Catholic Faith, and
that their very Faith which is in the Scriptures most clearly
set forth, are unwilling to learn, and, (what is worthy ofiorintlie
heavier and great sorrow,) living heedlessly in the Catholic
(Church1) lend a heedful ear to heretics. the Ca-

31 Nor let us listen to them, who deny that the Holy [faith.)
Church, which alone is Catholic, is scattered throughout the xxix.
world, and judge that it prevails in Africa alone, that is, in
the portion2 of Donatus. So deaf are they against the words2 parte,
of the Prophet, My Son art Thou , I this day have begotten £s' 2,/’
Thee : Demand of 3Ie, and I will give unto Thee the nations for
Thine inheritance , and for Thy possession the bounds of the
earth. And many other things, in the books whether of the
Old or of the New Testament, which were written in order most
openly to set forth that the Church of Christ hath been spread
abroad throughout the whole world. Which thing when we
object to them, they say that all those things had been

AGONE

CHRIS-

TIANO.

1 pars.

Matt. 7
2.

Mat. 26
52.

182 Those who wilfully divide perish by the ‘ sword'

already fulfilled before the portion1 of Donatus existed, but
afterwards they contend that the whole Church perished,
and that in the portion of Donatus did remains of it continue.
O tongue proud and impious! no not even if they truly so
lived, as even among themselves afterward to maintain peace !
But now they mark not that already in Donatus himself hath
.that been fulfilled which was said, In whatsoever measure ye
shall have measured, in that shall it be measured unto you
again. For in like manner as he strove to divide Christ, so
is he by his own followers daily cut in sunder and divided.

, To this pertains also that saying of the Lord, For ivhosoever
shall strike with the sivord, by the sivord shall he die. For
the sword in that place, seeing that it is put in an evil sense,
signifies a tongue which causeth discord, wherewith at that
time the wretched man struck the Church, but slew it not.
For the Lord said not, Whosoever shall slay with the sword,
by the sword shall he die; but, Whosoever shall use the
sword, saith He, by the sword shall die. Wherefore he
struck the Church with a tongue full of strife, whereby now
himself is cut in pieces, that he may altogether perish and
die. And yet at that time the Apostle Peter had thus acted,
not through any pride of his own, but through affection,
although carnal, for his Lord. Therefore he, being ad¬
monished, put again his sword into its sheath; but the other
did not so, no not when vanquished. Forasmuch as, when
he pleaded his cause with the Bishop Cmcilianus, in the
hearing of the Bishops at Rome, whom he himself had
sought, he was unable to prove any of the charges
which he had brought; and so he remained in schism, that
by his own sword he might die. But his own people, in that
they hear not the Prophets and the Gospel, wherein it is
most openly written that the Church of Christ is spread
abroad throughout all nations ; and hear schismatics, who
seek not the glory of God, but their own; give sufficient
signs that they are a servant, not a free man, and that they
have the right ear cut off. For Peter, erring in affection for the
Lord, cut off the right ear of the servant, not of the free man.
Whence it signifies, that they, who are cut off by the sword
of schism, both are the servants of the desires of the flesh,
not yet led forth into the liberty of the Holy Ghost, that so

Donalists slaves and ill hearers. Pride of LuciJ'erians. 183

they may now not trust in man1; and hear not what is on the db
right2, that is, the glory of the Lord, through the Catholic
Clmrch most widely caused to traverse, but hear the left TIANO-
hand error of human inflation. But yet when the Lord says Asue|_
in the Gospel, that, when the Gospel shall have been preached
throughout all nations, then shall the end be; in what manner tram,
do they assert that already the rest of the nations have fallen
from the faith, and that in the portion of Donatus alone the
Church hath continued, seeing that it is manifest, that, since
the time that that part was cut off from unity, certain nations
have afterwards believed, and that there are yet some who
have not yet believed, unto whom daily the Gospel ceases
not to be preached ? Who but must wonder that there is
any one, who would have himself called a Christian, and yet
be carried away by so great impiety against the glory of
Christ, as to dare to assert that all the peoples of the
nations, who only now are approaching unto the Church
of God, and are hasting to believe in the Son of God, do so
to no purpose, because some Donatist baptizes them not ?
Without doubt men would execrate these things, and leave
them without delay, if only they were seeking Christ, if
they loved the Church, if they were free, if they had the right
ear sound.

32. Neither let us hear them, who, although they rebaptize xxx.
no one, have yet cut themselves off from unity, and have
preferred to be called Luciferians rather than Catholics.

For in that they understand that the Baptism of Christ is not
to be repeated, they do right. For they perceive that the
Sacrament of the holy Laver is no where, save of the Catholic
Church ; but that the branches when cut off have with them
that form, which in the very vine, before they were cut off,
they had received. For these are they of whom the Apostle
says, Having the form of godliness, hut denying the power 2 Tim.
thereof. For it is a great power of godliness, peace, and3’ ’-
unity ; because God is One. This these have not, because
they are cut off from unity. Wherefore if any of them come
into the Catholic Church, they repeat not the form of godli¬
ness which they have, but they receive the power of godli¬
ness which they have not. For that even blanches which
have been cut off may be graffed in afresh, if they shall not

184 Keys given to a Penitent to be used mercifully.

be continue in unbelief, the Apostle most openly teaches. Now
chrisE- whereas the Luciferians understand this and rebaptize not,
tiano. we blame them not: but that they have willed themselves
f.01";, also to be cut off from the root, who but must perceive it to
be a thing to be abhorred ? And on this account especially,
because this hath displeased them in the Church Catholic,
which truly belongeth unto Catholic holiness. For no where
ought the bowels of mercy to be so strong as in the Catholic
Church, that, as a true mother, she neither proudly trample
on her sons when in sin, nor hardly pardon them upon
amendment. For not without cause among all the Apostles
doth Peter sustain the person of this Church Catholic ; for
Mat. 16, Unto this Church were the keys of the Kingdom of Heaven
given, when they were given unto Peter: and when it is
Jobn2i,said unto him, it is said unto all, Lovest thou Me? Feed
*'• My sheep. Therefore the Church Catholic ought willingly
to pardon her sons, upon their amendment, and confirmation
Mat. 14, in godliness; when we see that Peter himself, bearing her
person, both when he had tottered on the sea, and when
with carnal feeling he had sought to call back the Lord from
suffering, and when he had cut off the ear of the servant
with the sword, and when lie had thrice denied the Lord
Ilimself, and when afterwards he had fallen into superstitious
dissembling, had pardon granted unto him, and after amend¬
ment and strengthening attained at last unto the glory of the
Lord’s suffering. Therefore after the persecution which was
brought about by means of the Arian heretics, after that
peace, which truly the Church Catholic holds in the Lord,
was by the rules also of this world restored, the Bishops who
in that persecution had consented to the faithlessness of the
Arians, many of them were amended and chose to return into
the Catholic Church, condemning that which they had either
believed or feigned to believe. These the Church Catholic
received in her maternal bosom, like Peter after his tears
for his denial, when admonished by the crowing of the cock,
or as the same, after his evil dissembling, amended by the
voice of Paul. This, their mother’s charity, they proudly
taking, and impiously blaming, because they have not
Mat.26, welcomed Peter rising after the cock-crowing, have deserved

is. 14, to fall with Lucifer, who arose in the morning.

12.

All sin remissible. Widows may marry. True Resurrection.185

33. Nor let us hear them, who deny that the Church of de
God can remit all sins. Therefore they wretched, not under-
standing in Peter the Rock, and being unwilling to believe TIANO-
that unto the Church have been given the keys of the xxxi.
Kingdom of Heaven, have themselves lost them out of their
hands. These are they who condemn as adulteresses their
widows, if they marry again, and proclaim that they are more
pure above the teaching of the Apostles. Who, if they t Tim.
would recognise their own name, would call themselves0’14-
worldly1 rather than pure2. For in that they are unwilling,1 ‘mun-
if they have sinned, to receive correction, they have chosen
nothing else than to be condemned with this world. Fordos-’
them, to whom they deny forgiveness of their sins, they
guard not with any healthful discipline, but being sick they
withdraw from them their medicine, and compel their widows

to burn, as not allowing them to marry. For they are not to
be esteemed more prudent than the Apostle Paul, who had i Cor. 7,
rather that they should marry than burn.

34. Nor let us hear them, who deny that there will be axxxii.
resurrection of the flesh, and make mention of that which

the Apostle Paul says, Flesh and blood shall not inherit lhelp0T-
Kingdom of God; not understanding what the Apostle 53’
himself says, This corruptible must put on in corruption, and
this mortal must put on immortality. For when this shall
have taken place, it will no longer be flesh and blood, but an
heavenly body3. Which the Lord also promises, when He^seeRe-
says, They shall neither be given in marriage , nor marry [[aot-31-
wives, but shall be equal to the Angels of God. For not Mat.22,
any longer unto men, but unto God shall they live, when a0, '
they shall have been made equal unto the Angels. Therefore
flesh and blood shall be changed, and shall be made a
heavenly and angelic body. For the dead also shall rise
again uncorrupted , and we shall be changed; that both the
one may be true, that the flesh shall rise again ; and the
other be true, that flesh and blood shall nol inherit the
Kingdom of God.

35. With this simple and pure faith fed as with milk be xxxiii.
we nourished in Christ; and, being little ones, seek we not

the food of elders, but with most wholesome nourishments
grow we in Christ, a good life and Christian righteousness

186 Perfect love conquers earthly desires and fears.

de being added, wherein is the love of God and of our neighbour
chrisE- perfected and confirmed : that each one of us may triumph in
tiano. himself over our enemy the devil and his angels, in Christ
Whom he hath put on. Because perfect love hath neither
the desire of this world nor the fear of this world ; that is,
neither desire, that it may obtain things temporal, nor fear,
lest it lose things temporal. By which two doors the enemy
enters in and reigns, whom we must drive forth, first by the
fear of God, next by love. We ought therefore so much
the more eagerly to seek a most open and clear knowledge
of the truth, the more we find ourselves to make progress in
love, and in its simplicity to have our heart purified, for it is
Matt. 5, with the very inner eye that truth is seen : for, Blessed are the
Eph j Pure *n heart, for they shall see God. That, being rooted
l". J8 .’arid grounded in love, we may be able to comprehend with
,9- all saints what is the breadth and length and height and
depth ; to know also the love of Christ, which passeth know¬
ledge, that we may be filed unto all the fulness of God:
that, after these contests with an unseen enemy, since to
Mat. u them who are willing, and love, the yoke of Christ is easy,
30* and his burthen light, we may win a crown of victory.

S. AUGUSTINE

THE CATECHIZING OF THE UNLEARNED*.

Retr. ii. 14. There is also a book of mine ‘ on the catechizing of the
unlearned,’ so entitled. In -which hook where I have said, ‘ Nor did
the Angel, who, with other spirits his servants, in pride left the
obedience of God, and became the devil, in any wise harm God, hut
himself. For God knoweth how to order souls that leave Him:’ it were
more fitly said, ‘ spirits that leave Him,’ since angels were in question.

This hook begins, ‘ You have asked me, brother Deogratias.’

You have asked me, brother Deogratias b, to write you de
something which might be of use to you, on the subject
of catechising the unlearned. For you have told me, thatZANIIIS
at Carthage, where you hold the office of a deacon, persons
are often brought to you, to receive instruction in the first [,
rudiments of the Christian Faith, in consequence of your
being judged to possess a rich power of catechizing, the
result both of knowledge in the Faith, and of sweetness
of speech : but that you yourself on almost every occasion
feel yourself to be in a strait, in what manner profitably to
set forth that very doctrine, by the belief of which we arc
Christians ; at what poiut to commence, and up to what
point to carry on the narration ; whether when the narration

» Written about the year 400. Ben. Augustine writes about 406, in answer
b This Deogratias is perhaps the to questions from Pagans sent to him
same with the Priest to whom St. from Carthage. Ep. cii. Ben.

CATE-

CHI-

ZANDIS

RUD1-

BUS.

ii.

1 sonan-
tibus.

188 The Catechiser often ill content with himself.

is ended we ought to use any exhortation, or merely to add
those precepts, by the future observance of which he whom
we are addressing may understand that the Christian life and
profession is maintained. Then again you have confessed
and complained that it hath often happened to you, that in
a long and luke-warm discourse you grew to be worthless
and wearisome to yourself, much more to him whom you
were by your speech endeavouring to instruct, and to the
rest who were present as hearers : and that this necessity
hath compelled you to press upon me, by that love which
I owe you, that 1 refuse not among my occupations to write
you something on the present subject.

2. I for my part am bound not only by that love and
service which I owe. to you as my friend, but also by that
which I owe on all occasions to my mother the Church,
if in any thing by help of mine, which by the bounty of our
Lord I am enabled to render, that same Lord commands me
to assist those whom He himself hath made my brethren,
in no way to refuse, but rather to undertake it with a ready
and devoted will. For the more widely I desire that the
riches of our Lord may be dispensed abroad, the more
is it my duty, if I perceive the stewards who are my fellow-
servants feeling any difficulty in dispensing it, to do all
that lies in me, that they may be enabled to perforin
easily and readily what they desire strenuously and
zealously.

3. But to return to that which respects your own opinion
of yourself, I would not have you be moved because that
frequently your discourse has appeared to you to be mean
and wearisome. For it is possible, that it may not have
appeared so to him whom you were instructing, but that
because you felt desirous that something better should be
heard, therefore, what you were saying appeared to you
unworthy the ears of others. For I too am almost always
displeased with my own discourse. For I am greedy of
something better, the sense of which I often enjoy in my
mind, before I commence setting it forth in actual1 words;
and then, when I find that I cannot express it adequately
as I know it, I am grieved that my tongue hath not
availed to prove sufficient for my heart. For all that

Thought, even as seen in the face , swifter than speech. 189

I understand myself, I wish him who hears me to un- de
derstand also, and I perceive that 1 do not so speak as
to effect this, principally because conception, as by a zandis
rapid flash, spreads itself over the mind, but speech on Ki^I>
the other hand is slow and long and far other, and whilst
it is being put forth, the conception hath by this time hid
itself in its secret recesses; yet inasmuch as it hath in a
wonderful manner impressed certain traces of itself upon the
memory, those traces continue together with the pauses1 of'momlis
syllables; and for these same traces we form vocal signs,
which are called either the Latin, Greek, Hebrew, or any
other language, whether their signs be thought on, or whether
they be also uttered by the voice; whereas those traces are
neither Latin, nor Greek, nor Hebrew, nor peculiar to any
other nation whatever, but are so made in the mind, as looks
in the body. For anger has one word to express it in Latin,
and another in Greek, and is again exjwessed differently in
different languages. But the look of the angry man is not Latin
or Greek. Therefore all nations understand not, if any one
sa y, I am angry, Iratus sum, but the Latins only; but, if the
feeling of the mind becoming enraged go forth into the face,
and produce a certain look, then all who see the angry man
understand. But neither is it so in our power to lead forth,
and, as it were, to hold out to the senses of the hearers by
the sound of the voice those traces which this conception
impresses on the memory, in the same manner as the look is
clear and evident; for they are within in the mind, this
without in the body. Wherefore we must conjecture how
greatly the sound of our mouth differs from that rapid stroke
of conception, since it corresponds not even to the impression
made in the memory. But we for the most part, greatly
desiring to benefit our hearer, wish so to speak as our con¬
ception then is, when by reason of its very intensity we are
unable to speak at all; and because this fails us, we are
pained, and, as though we were labouring to no purpose, we
are wearied and pine away, and then this very weariness
makes our discourse more languid and more dead, even than
it was when it of itself led to weariness.

4. But in my own case, I often perceive by the eagerness
of them who desire to hear me, that my discourse is not so

190

CATE-

CHI-

ZANDIS

RUDI-

BUS.

1 Cor.
13, 12.

1 Cor.
2, 9.

Men speak best of what they delight in.

frigid as to myself it appears ; and that my hearers derive from
it some advantage, I understand from their taking pleasure ;
and I do my utmost with myself not to be wanting in offering
a service, in which I see that they take kindly what is offered.
And so you also, from the very fact that persons are very
frequently brought to you to be instructed in the Faith, ought
to understand that your discourse does not fail in pleasing
others, in the same manner as it fails in pleasing yourself ;
nor ought you to esteem yourself unfruitful because you do
not explain, as you wish, those things which you see, since it
may be neither are you able to see as you wish. For who
in this life sees, save only as in a riddle and in a glass ? Nor
is love itself so mighty, as that, having burst through the
darkness of the flesh, it should penetrate into that eternally
calm heaven, whence even the things which pass away
draw whatever brightness they possess. But because good
men are day by day advancing onward to see day wherein is
no cloud in the sky, no inroad of night, which eye hath not
seen, nor ear heard, neither hath it entered into the heart of
man: there exists no greater reason why whilst we are
occupied in teaching the unlearned, our discourse should
grow to seem worthless to us, than this; that it is pleasing to
see in an unwonted manner, and tedious to utter to others
in an ordinary way. And in reality we are listened to with
much greater pleasure, when we oilrselves are at the same
time delighted with our occupation; for the thread of our
discourse is affected by the very joy which we feel, and
goes forth more easily and more acceptably. Wherefore it
is no difficult task, in respect of those things which are
sought to be taught as the objects of Faith, to advise, from
and up to what point they are to be set forth, nor again in
what way the narration is to be varied ; so that at one time
it may be shorter, at another longer, and yet at times full and
perfect; also when it will be suitable to use the longer and
when the shorter; but by what means it is to be brought
about, that each man may catechize with pleasure to him¬
self, (for the more he shall be able to effect this, the more
pleasing will he be to others,) this is a subject of very great
care. The precept indeed for this is easily found. For if
in carnal wealth, how much more in spiritual does God love

Narration of chief points from the beginning till now. 191

a cheerful giver ? But that this cheerfulness may be present de
at the time when it is needed, is the gift of His pity Who CCA^*
hath given us these precepts. First therefore, as I know zandis

, . . RUDI.

you wish to be done, concerning the manner of narration, next, bus.
concerning precept and exhortation, afterward concerning
the obtaining this cheerfulness, we will discourse, so far as
God shall put it into our mind.

5. The Narration is full, when each is at first catechized iii-
from that which is written, In the beginning God created the Gen. l,
heaven and the earth, down to the present times of the1'
Church. It does not, however, follow that we ought either,

if we have learnt the whole Pentateuch, the whole of the
books of Judges and Kings and Esdras, and the whole of the
Gospel and of the Acts of the Apostles, to repeat them by
memory, or by narrating in our own words all things which
are contained in these volumes, to put them forth and expound
them. Which neither the time allows of, nor does any neces¬
sity demand it of us, but to embrace all things summarily
and generally, in such a way as to select certain of a more
wonderful character, which are listened to with more pleasure,
and which were set in the very turning periods in such wise,
as that it is not fitting to shew them, as it were, wrapped up,
and straightway to hurry them out of sight, but by delaying
on them somewhat as it were to open and unfold them, and
to hold them forth as objects for the minds of our hearers to
inspect and admire ; but for the rest, rapidly running them over
to insert and weave them into the narration. So both those
things, which we wish to be especially urged upon the attention,
stand forth the more from the others being kept back, and he
whose interest we are wishing by our narration to excite,
does not come to them with feelings of weariness, nor again
do we render confused his memory whom by our teaching we
ought to instruct.

6. In all things indeed not only ought we ourselves to

look to the end of the commandment, which is charity out lTim.l,
of a pure heart, and a good conscience, and faith unfeigned,0'
to which to refer all things which we speak, but to this we
must turn and thitherward direct his gaze also whom we are
instructing by our words. For of a truth for no other purpose
before the coming of our Lord were all things written which

192 The Head first, though coming after other parts.

de we read in the Holy Scriptures, than that His coming might
be urged upon our attention, and the future Church be
zandis pointed out beforehand, that is, the people of God throughout
R™s*' all nations, which is His body, having joined and numbered
with it all the Saints, who even before His coming lived in
this world, so believing that He should one day come, as we
believe that He is come already. For as Jacob, at the time
of his birth, sent forth his hand first out of the womb, by
which also he was holding the foot of his brother that was
having birth before him, next the head followed, and then of
Gen, 25, necessity the rest of the members. But yet the head in
26, dignity and power precedes not only those members which
followed, but even the very hand which in the time of birth
went before, and, although not in time of appearing, yet in
order of nature, is first: so also the Lord Jesus Christ,
although before He appeared in tbe flesh, and in a certain
manner out of the womb of His mystery came forth before
the eyes of men, the Mediator between God and men, Man,
Rom. 9, Who is over all God blessed for ever, in the holy Patriarchs
5- and Prophets sent before Him a certain portion of His body,
by which, as by a hand, announcing His own future birth,
by the bonds of the Law, as by five fingers, He supplanted
the people going before Him in their pride, (in that both
1£nchir 1 during five periods of times His future coming ceased not to
§• 31. be the subject of preaching and of prophecy, and agreeably to
this he through whom the Law was given wrote five boohs ;
Rom.io, and proud men, being carnally minded, and seeking to esia-
3’ blish their own righteousness, were not filled with blessing
from Christ’s open hand, but had that hand closed and shut,
and were thereby restrained. Therefore their feet were tied,
Ph.20,8. and they fell, but ice are risen, and stand upright;) although,
therefore, as I have said, the Lord Christ sent before Him a
certain portion of His body, in the Saints, who in respect of
their time of birth were before Him, yet is He Himself the
Col. l, Head of the body, the Church, and all they have been joined
18' together to that same body, of which He is the Head, by
believing in Him Whom they foretold. For they were not
separated from Him in that they went before Him, but rather
fixed to Him in that they obeyed Him. For although the
hand may be sent before by the head, yet is its connection

God shewn His love to us that we may love Him. 193

beneath the head. Wherefore all things which were written db
before, were written that we might be taught thereby, and
were figures of us, and happened in their case in a figure; ZANDIS
aud were written for our sake, upon whom the end of times Bus.
hath come. Rom.

7. But what greater reason exists then of our Lord’s! q0‘w
coming, than that God might shew in us His Love, com- •M1-
mending it mightily, in that whilst we were yet enemies .
Christ died for us? And that for this cause, seeing that love 8. to.
is the end of the commandment and the fulfilling of the Law, iTim.l,
that we also may love one another, and in like manner as^0“d
He laid down His life for us, so we also may lay down ouri3, to.
life for the brethren; and in respect of God Himself, since 3; jg.
He first loved us, and spared not His own only Son, but gave j john
Him tip for us all, that, even if to love Him were irksome,4, 10-
yet that, now at least, it may not be irksome to return His 32. ’

love. For there is no greater invitation to love, than loving
first, and that soul is sterner than it ought, which, even if it
were unwilling to bestow love, is also unwilling to repay it.

But if, even in evil and sordid loves, we see that they who
seek to be loved in return, make nothing else their business
than to shew and declare, by all the proofs in their power,
how much they themselves love, and endeavour to cloak what
they do with that appearance of justice, as in some sort to
demand that a return be made them by those souls which
they are aiming to ensnare : and themselves are the more
enkindled, when now they see those minds also which they
are aimiug to affect, moved by the same fire : if, therefore,
both the soul which was before torpid, is aroused as soon as
it hath perceived itself to be the object of love, and that
which was already warm, is the more enkindled as it hath
learnt that its love is returned, it is clear that there exists no
greater cause either for the beginning or for the increase of
love, than when he who as yet loves not perceives that he is
beloved, or he who loves before, either hopes that he may be,
or is already assured that he is, loved in return: and if this is
the case even in shameful loves, how much more in friend¬
ship ? For what else do we guard against in that which
causes discontent in friendship, but this, that our friend
may not judge that we either do not love him at all, or love

194 All Scripture points to Christ , and to His Law of Love.

de him less than he loves us ? If he shall come to believe this,
Cchi^" he l)e more cold in that love in which men enjoy mutual
zandis intimacy with one another ; and if he be not so weak of
n™; purpose, as that this cause of discontent make him to grow
cold in all manner of affection, he yet confines himself to
that, in which he so loves, as to seek to benefit rather than
to enjoy. But it is worth while to observe, how, (although
superiors too are willing to be objects of affection to inferiors,
and are pleased with their zealous service paid to themselves,
and the more they perceive this, the more do they love them,)
notwithstanding with how great love the heart of the inferior
burns, when he perceives himself beloved by his superior.
For there is love more pleasing, where it is not parched from
the dryness of want, but flows forth from the fulness of good¬
ness. For the one comes from misery, the other from com¬
miseration. Still further, supposing the inferior to have
despaired even of the possibility of being the object of his
superior’s love, he will be unspeakably moved to love, if that
superior shall have deigned of his own accord to shew how
much he loves him who dared not in any way to promise to
himself so great a good. But what is there superior to God
as judging? what more desperate than man as sinning? who
had so much the more surrendered himself up to the
dominion and yoke of proud powers, which cannot bless
him, as he had been led to despair of the possibility of
his being an object of care to that Power, Which doth not
in evil will aim to be exalted, but is in goodness exalted.

8. If therefore for this cause especially Christ came, that
man might understand how greatly he is beloved of God;
and to this end might understand it, that he might grow
fervent in the love of Him, by Whom he was first loved, and
might love his neighbour, at Ilis bidding and Ilis shewing,
Who was made man’s neighbour, in that He loved him when
not his neighbour, but far off’ sojourning ; and if all divine
Scripture which was written before, was written to proclaim
beforehand the coming of the Lord; and whatever afterwards
was committed to writing, and confirmed by divine authority,
telleth of Christ, and admonishoth of love : it is clear that on
these two commandments, of the love of God, and of our
Mat.22, neighbour, hang not Only the whole Law and the Prophets,

iO.

Love to be drawn forth by love. Fear , at least , necessary. 195
which as yet, when our Lord thus spake, formed the whole db

* ^ ^ CATE-

of Holy Scripture, but also whatsoever portions of the divine CHI_
volume have since been written for our health, and com-ZANDIS
mitted to our remembrance. Wherefore in the Old Testa- bus.
ment there is a veiling of the New, in the New Testament
there is an unveiling of the Old. According to that veiling
carnal men understanding after a carnal manner, both then
and now, have been bowed down by a penal yoke of fear.

But according to this revelation spiritual men, both then as
many as knocking piously had even hidden things opened to
them, and now as many as seek not proudly, lest even open
things be closed to them, understanding after a spiritual
manner, have been made free by that love with which they
have been gifted. Wherefore seeing nothing is more opposed
to love than envying, and that the mother of envying is pride,
that same our Lord Jesus Christ, God-Man, is both a token
of the divine love towards us, and an example of the divine
humility among us, that thus our great swelling might be
healed by a more powerful remedy counteracting it. Great
misery indeed is it, proud man ; but greater commiseration,

God humbled! This love therefore being taken by you
as your proposed end, to which to refer all things which
you say, whatever you narrate, do you so narrate it, as that
he whom you are addressing may by hearing believe, by
believing hope, by hoping love.

9. On the foundation also of the very severity of God, by v.
which men’s minds are affected with most salutary fear, is
love to be budded up ; in order that, rejoicing that he is
beloved of Him Whom he fears, he may dare to love Him in
return, and even might he do it with impunity, may yet
religiously fear to displease His love towards himself. For
it very rarely happens, or rather, one should say, never, that
any one comes with the wish to be made a Christian, but
who hath been stricken with some fear of God. For if in
the expectation of some good from men, whom he judges
not that he shall please by any other means, or for the
avoidance of any evil from men, whose displeasure or enmity
he dreads, a man wish to be made a Christian ; it is not to
be made a Christian that he wishes, but to feign to be one.

For Faith is a matter not of the body which does reverence1,1 9alu'

o 2

190 How to treat one who comes not well disposed.

bilt of the mind which believes. But evidently the mercy of
God is often present through the ministry of him who cate¬
chizes, so that, moved by the discourse, one now wishes
to be made that which he had determined within himself to
feign : when he shall begin thus to wish, we may then judge
him [really] to have come. And indeed it is hidden from
us, at what time he comes to us with the mind, even when in
the body he is already present before us. Notwithstanding
we ought so to treat him, as to produce this wish to him,
even although at present it do not exist. For nothing of this
sort is lost, seeing that, if the wish exist, it is certainly
strengthened by this act of ours, although possibly we may
be ignorant of the exact time or hour at which it began. It
is indeed of use to receive information beforehand, if possible,
from those who know him, of the state of mind of our hearer,
and of the causes which moved him to embrace religion.
But in the case of there being no other person from whom
we may learn this, then the hearer himself is to be questioned,
that from his replies we may draw the commencement of our
address. But if he is come with a feigned heart, desiring
human advantages, or seeking to avoid human losses, in that
case lie will certainly speak what is false, and yet from this
his very falsehood you should take your beginning, not with the
view of convicting his falsehood, as if that were known to you,
but, supposing him to say that he came with such a purposo
as is of itself truly praiseworthy, (whether he speak truly or
falsely,) in order that, by an approval and praise of such a
purpose as that with which he stales himself to have come,
we may bring it to pass that he takes pleasure in being such,
as he is desirous of appearing to be. And if, on the other
hand, he shall answer other than what ought to be present in
the mind of one who is about to receive instruction in the
Christian Faith, by gently and kindly reproving him as
though he were unlearned and ignorant, and again by pointing
out, and commending in few and serious words, that which is
the very true end of Christian doctrine, in order neither to
occupy the time designed for your coming discourse, nor
again to venture to impose it on a mind not first duly set to
receive it, you will essay to make him wish that, which through
error, or through dissimulation, he did not as yet wish.

Sacred history from beginning down to present time. 197

10. But if it shall so happen that he shall answer, that he db
hath been led to become a Christian by some divine ccAHIf
admonition or alar min a; warning, he herein affords us a ZANDIS

... UUDI-

most welcome point at which to commence our discourse, BUS.
on the greatness of God’s care for us. Certainly it will be vi.
for us to turn his attention from things of this nature, be
they miracles or dreams, to the more sure path and more
certain oracles of the Scriptures, so that he have understood,
before applying himself to the study of Holy Scripture, how
mercifully that very admonition also hath been first granted
him1. And he must by all means be shewn, how that the 1 pnero-
Lord Himself would not thus admonish him, or urge him °aa'
to become a Christian and to be incorporated into the
Church, or teach him by signs and revelations of this
nature, had lie not willed him to enter upon a more secure
and sure path, a path, already prepared in Holy Scripture,
wherein he should not seek after visible miracles, but
accustom himself to hope for things invisible, and receive
admonition not in sleep, but awake. From this point we
must now commence our discourse, how God in the beginning Gen. l,
made all things very good, and continue it down, as we 31*
have stated, even to the present times of the Church, in
such sort, as that we give the causes and reasons of each of
the things and events which we relate, so as by them to
refer them to that end of love, whence neither the eye of him
that doelli any thing nor of him that speaketh is to be
turned away. For if, in respect of feigned fables of the
Poets, and such as are devised to please minds which feed
on trifles of this sort, such as are esteemed and called good
grammarians do notwithstanding endeavour to refer them to
some use, although that use be itself vain, and greedy of the
grossness of this world ; how much more careful ought we to
be, lest those very truths, which we relate, (there being no
well-ordered setting-forth of their proper causes made,) be
believed with a pleasure which is without fruit, and, it may
be, an eagerness which is fatal. Xot however that we are so
to append their causes, as that, leaving the course of the
narration, we allow either our heart or our tongue to digress
into knotty points rnoi'e difficult of discussion ; but so that
the very truth of the reason which we employ may be, as it

1 98 The learner to be fortified against scandals and attacks.

were, gold linking together a chain of jewels, and yet not
disturbing by any excess of itself the order and series of the
ornament.

11. When the narration is finished, the hope of the
Resurrection must next be signified, and according to the
capacity and powers of the hearer, and according to the
measure of the time allowed, discourse must be had, in
opposition to the vain scoffs of unbelievers, concerning the
Resurrection of the body, and concerning the future Judgment,
its goodness in respect of the good, its severity in respect ot
the bad, its truth in respect of all; and when the punishments
of the ungodly have been declared with loathing and horror,
then must we preach with longing desire concerning the
kingdom of the just and faithful, and that City which is
above, and its joy. And this will be the time to fortify and
animate man’s weakness against temptations, and causes of
offence, whether from without, or from within in the Church
itself: from without, against Gentiles, or Jews, or Heretics:
from within, against the chaff of the Lord’s threshing-floor.
Not so as to dispute against every particular class of perverse
men, or to refute all the erroneous opinions by propounding
definite subjects for arguing, but shortly, according to the
time allowed, we must shew that it was so foretold. And
again, of what benefit temptations are in the instructing of
the faithful, and what remedy is to be found in the example
of the patience of God, Who hath determined to allow them
even to the end. At the same time also that he is fortified
against those, of whom the perverse multitudes fill with their
persons the Churches, let there be briefly and in due order
set forth the commandments of a Christian and honest
conversation, that he suffer not men that are drunkards,
covetous, deceivers, gamesters, adulterers, fornicators, lovers
of the public shows, who bind on their bodies profane
charms, enchanters, astrologers, or diviners using any such
evil and vain arts, and all other such like, thus easily to lead
him astray ; or allow himself to think thatit shall be unpunished
in himself, because he sees many who are called Christians
loving these things, making them their business, defending

c Of the character of these see Ter- On the grace of God. Tr. p. 5, 6. f>.
rnllian De Spect. Tr. p. 187. S. ( ypr. Aug. Conf. vi. §. 7, 8,

All to be ascribed to God. Of well-informed learners. 199

their use, and endeavouring to persuade, and actually per- du
suading others. For he is to be fully instructed by proofs out cc^'
of the divine books, what is that end appointed for them thatzANDis
persevere in such a manner of life, and how they must be BUS-
endured in the very Church, out of which they are in the
end to be separated. He must be told also beforehand, that
he will find in the Church many good Christians, most true
citizens of the heavenly Jerusalem, if only he himself shall
begin to be such. And finally, he is to be admonished
diligently, that he place not his hope in man : because
neither is it easy for man to judge, what man is just; and
even were it easy to be done, the examples of just men are
not therefore proposed to us, in order that by them we may
be justified, but that imitating them we may understand that
we also are justified by Him Who is their Justifier. For by
this it will be brought to pass, (what especially merits
approval,) that when he who hears us, or rather who by
our mouth hears God, shall have begun to advance in
disposition and knowledge, and to enter upon the way of
Christ with alacrity, he will neither venture to ascribe it to
us, nor to himself ; but both himself, and us, and whomsoever
else, being his friends, he loves, he will love in Plim and for
His sake, Who loved him when an enemy, that by justifying
him He might make him a friend. And here I conceive that
you have no further need of any one to advise you, that,
when either your own time, or that of those who hear you, is
occupied, you treat briefly ; and, on the other hand, speak-
more fully when more abundant time is allowed you. For
this the very necessity of the case teaches, without your
having any one to advise you.

12. But another case I must certainly not pass over; viii.
supposing one to come to you to be catechized, instructed
in all liberal knowledge, who hath already determined within
himself to be a Christian, and hath come with the purpose
of being made one; it can hardly be, but that he hath
acquainted himself with much of our Scriptures and our
literature, from which having already received instruction,
he is now come only to be made to share in the Sacraments.

For it is the custom of such men, not at the very time at
which they are made Christians, but before, to inquire

200 Books lobe duly distinguished., false impressions corrected.

de diligently into all things, and to communicate and discuss
with whomsoever they can the feelings of their own minds.
zandis Y0Ur mode of proceeding therefore with these must be brief,
bus. and that not in the way of tediously urging upon them what
they already hnow, but modestly and lightly touching on
such points ; saying, that we believe that they already know
this and that point, so as in this way to go through cursorily
all which require to be urged upon the ignorant and un¬
learned ; so that, in case the man of education shall already
know any thing, he may not hear it as from a teacher; or,
in case he be yet ignorant, he may learn it, whilst we are
recounting those things which we already believe him to
know. Nor indeed is it without its use to inquire of such an
one, by what circumstances he was moved to wish to become
a Christian, in order that, if you shall perceive that he was
moved thereto by books, whether canonical, or written by
1 ‘Trac- profitable expounders1, you may in the first place speak
rum'1 somewhat of these, commending them according to the
different claims, of canonical authority, and of the ablest
diligence on the part of those who expound ; and in the
canonical Scriptures especially commending that most salu¬
tary lowering down of their admirable loftiness, and in those
others, according to the proper ability of each, a style of
more sounding, and, as it were, of more well-turned eloquence,
fitted for minds which are prouder and therein weaker. He
must also draw from him what author he chiefly read, and
with what books he ■was more intimately conversant, which
wrought in him the wish of becoming a member of the
Church. Upon his telling us this, then, if the books are
known to us, or if even by the common report of the Church
we have understood that they are the writings of any one
well-known Catholic man, let us gladly express our approval.
If, on the other hand, he hath fallen upon the writings of
any heretic, and, in ignorance, it may be, hath laid hold in
his mind of what the true faith condemns, and supposes it to
be Catholic, in that case we must diligently teach him,
setting above such opinions the authority of the Universal
Church, and of other most learned men, esteemed highly
both as disputants and writers in its truth. Although even
they who have passed out of this life in the Catholic Faith, and

Even Scripture abusedby Heretics. Of the half-educated. 20 1

have left to posterity any Christian writings, in certain places de
of their works, either through not being understood, or (such CCA^'
is human infirmity) unable with the mind’s eye to pene- ZANDIS
trate into the more hidden things, and erring from the truth bus.
whilst following what was like the truth, have by the pre¬
sumptuous and bold been made occasion for projecting and
giving birth to some heresy. Which is not to be wondered
at, seeing that in the very canonical Scriptures, in which all
things are spoken with perfect soundness, not indeed through
understanding certain things in a way other than the writer
thought, or than the true meaning is, (for if there were
nothing but this, who would not willingly pardon human
infirmity when willing to admit correction?) but by taking all
opportunity of upholding with sharpest vehemence and
obstinate conceit the opinion which they have erroneously
and ill conceived, many men have given birth to many fatal
doctrines, having cut asunder the unity of Communion. All*
these things we are to discuss in modest conference with
him who seeks to enter the society of the Christian People,
not as an illiterate man1, so to say, but with his mind polished 1 ‘ idicta.’
and cultivated by the works of the learned, so far assuming
authority in advising that he guard against the errors of
vain confidence, as his humility, which led him to us, is now
seen to admit of. All other things however according to the
rules of saving doctrine, whether it be concerning the Faith,
whatever we have need to state or discuss, or whether it be
concerning conduct, or concerning temptations, going through
them in the manner I have said, we must endeavour to refer
to that more excellent way*.

13. There are also certain, who come from the ordinary ix.
schools of grammarians and rhetoricians, whom you can
neither venture to class among the uneducated, nor, on the
other hand, among the very learned men just noticed, whose
minds have been exercised in questions of great moment.

When therefore these men, who seem by their art in speak¬
ing to excel the rest of mankind, come for the purpose of
being made Christians, this difference we ought to make in
what we communicate to them above what we do to those
other unlearned men, in that it is our duty carefully to
admonish them, that, being clothed with Christian humility,

202 A little learning makes men conceited and critical.

de they learn not to despise them whom they shall find move
Cchi^* careful in avoiding faults in conduct than in language;
zandis an(j that they venture not even to compare with a pure heart,
bus. what they have been accustomed even to prefer to it, a
practised tongue. But especially are such to be taught to
listen to the divine Scriptures, that so solid eloquence grow
not vile in their eyes, because it is not inflated; and that
they judge not, that the words or actions of men, which are
read in these books, and which are wrapped up and concealed
in carual coverings, arc to be so taken, as the very words
sound, and not rather to be unfolded and opened, that they
may be understood. And on the subject of the real use of the
hidden meaning, (whence also such are called mysteries,)
what power dark and obscure sayings possess of sharpening
the love of the truth, and of shaking off the torpid feelings
of weariness, such men must have this taught them by actual
•experience, when some doctrine, which, when openly set
before them, failed to affect them, is drawn forth by the
unravelling of some allegory. To such men it were of great
use to understand, that meanings are to be preferred to
words, in the same way as the soul is preferred to the body.
A consequence of which is, that they ought in like manner
to prefer to hear discourses which are true, rather than such
as are eloquent, as they ought to prefer friends who excel in
wisdom to such as excel in personal beauty.

Let them also understand, that the only voice which
reacheth to the ears of God, is the affection of the soul; for
so they will not be disposed to mock, if haply they shall per¬
ceive any prelates or ministers of the Church, either calling
upon God in barbarous or ungrammatical language, or
failing to understand the very words which they utter, and
using their pauses so as to disturb the sense. Not because
there exists not every necessity for such things being cor¬
rected, that the people may say Amen to that which they
clearly understand, but it is the duty of all to bear with these
things in a spirit of piety, who have learnt, that, as in the
Forum it is the sound, so in the Church it is the wish, that
well- the makes the benediction3. Therefore that of the Forum may
speali- }iapiy sometimes be called bona dictio, [good speaking,] yet
'"bene- never bene-dictio. Now concerning the Sacrament which

rlici.'

Ceremonies io be explained. Catechizing why tedious. 203

they are about to receive ', it suffices for the more intelligent, de
that they hear what is the meaning of the act; it will be CH1.
necessary however, with those who are duller of apprehen- ^^dis
sion, to treat at greater length, and to employ similitudes, in bus.
order that they may not despise what they see. ‘i.e.the

14. Here perhaps you require some discourse by way of ™^hu-
example, in order that I may shew you by an actual mens,
instance, in what manner what I advise is to be effected. x'
And this 1 will do, as far as, with the Lord’s assistance, I
shall be able. But first 1 ought, according to promise, to
speak on the subject of acquiring that cheerfulness which I
mentioned. For in respect of delivering rules for forming
your discourse, in the case of catechizing a person who
comes to you with the purpose of being made a Christian, I
have already, as far as seemed to me sufficient, performed
my promise. For surely I am under no promise myself to
do in this volume, what I advise as fitting to be done. In
case therefore of my doing thus, it will be in the way of
over-measure ; but how can I possibly pour on an over-
measure, before I have fulfilled the measure of what I owe?

And indeed your chief complaint which I hear is no other
than this, that your discourse seems to you poor and worth¬
less, as often as you are employed in instructing any one in
the Christian name. Now this I know is caused not so
much by want of matter necessary to speak of, (with which
I know that you are sufficiently prepared and furnished,)
nor again of language, but by weariness of mind, either
from that cause, which I have noticed, that we are more
pleased, and have our attention more fixed, by that which
we perceive mentally and in silence, and wish not to be called
away from it to a noise of words which is very unequal to it;
or because, even when discourse is pleasant, we are more
pleased to listen to, or read, such things as have been better
expressed, and which arc uttered without any care or anxiety
on our part, than to combine suitable words on the sudden
for the understanding of another, without knowing the issue ;
whether, on the one hand, we find such as will express our
meaning, or, on the other, whether they be received so as to
profit ; or because, from the very fact that those things which
are communicated to the unlearned, are such as are every

204 Various hindrances on the part of the Teacher Sf the Hearer.

de way well-known to us, and no longer necessary for our own ad-
CArE' vancement,we feel it irksome to be thus constantly recurring to

CHI-

z an d is iheillj and our mind, now of somewhat more advanced growth,
bus. experiences no kind of pleasure in going through things so
common-place, and, as it were, childish. And again, it creates
a sense of weariness in him who speaks, to have a hearer
whom he cannot move; either because such an one is moved
by no feeling, or because he gives no bodily sign of under¬
standing, or being pleased with what is said. Not because
it is fitting that we be greedy of human praise, but because
what things we minister are of God, and the more we love
them to whom we speak, the more anxious are we that those
things be pleasing to them which are held forth for their
salvation; and when this fails to take place, we feel pained,
and are weakened and dispirited in the midst of our course.
Sometimes also when we are called away from some other
business which we wish to proceed with, and which either
was a more pleasing occupation, or appeared more necessary ;
and are compelled, either by the command of one whom we
are unwilling to offend, or by some persons’ importunity,
such as we cannot escape from, to catechize any one, we
approach a matter which requires great calmness, with feel¬
ings already disturbed ; pained, that it is neither allowed us
to continue that order in our occupations which we wish,
nor again can we possibly be sufficient for all things: and so
out of very sorrow our discourse which proceeds is less
pleasing, in that out of the dry soil of sadness the stream
issues not full and overflowing. At times again sorrow
hath taken possession of our breast in consequence of some
cause of offence, and then it is said to us, ‘ Come, speak with
this man, he wishes to be made a Christian.1 For they, who
speak to us, know not what is consuming us within; if there¬
fore they are such as that we ought not to disclose to them our
feelings, we undertake what they wish with no pleasure, and
feeble indeed and unpleasing will that discourse be, which
has past through the channel of a chafing and reeking heart.

From among so many causes therefore, whatever it be which
clouds the dear calm of our heart, we must seek in accordance
with God’s will for remedies, such as may make to expand
the heart which is shrunk up, and cause that we rejoice in

Dulness of Hearer, met by Charity and Christ's example. 205

fervor of spirit, and be glad in the calm of a good work, For de

God l.velh a cheerful giver. Ccaf-

15. For if the cause of our sadness be this, that our hearer ZAXDIS

does not enter into our conception, so that descending in a bos.

way from its lofty summit, we are compelled to linger in the2C°r-9,

tediousness of syllables on a much lower level, and are full ^

of anxiety how that shall proceed out of our mouth of flesh

by long and perplexed windings, which the mind drinks in

with a most quick draught, and then because our utterance

is so unlike, speech is made irksome and silence pleasing; let

us meditate on what we have received from Him Who has

shewed us an example that we may follow His steps. Fori Pet. 2,

however much our articulate speech may differ from the21,

vividness of our perception, much more does mortal flesh

differ from equality with God. And yet when He was in

the same form, He emptied Himself receiving the form of

a servant <jc. so far as to the death of the Cross. Wherefore, 1 the

but that to the weak He became weak, that He mightjsper-

gain the weak? Hear His follower in another place also *!ap3
. „ _ 1 thecopy-

saying, tor whether we be beside ourselves, it is to God; or ist. ben.

whether ice be sober, it is for your cause. For the love o/gh g 2’

Christ constraineih us, judging this, that one died for all. cf. iCor.

For how could he be prepared to be spent for their souls, if2Cor!o,

he were unwilling to bend himself to their ears? Hence 13-14*

therefore was he made a little child in the midst of us, as 1 Thess.

7 2 7

a nurse cherishing her children. For whether is it pleasing, ’
unless affection bid us, to lisp in short and broken words?

And yet men desire to have infants to whom to render this
office. And it is sweeter to a mother to feed her little son
with small pieces of meat, moistened and prepared by her
own mouth, than to eat and swallow large pieces herself.
Neither let your heart ever lose the thought of the hen, who Mat. 23,
covers her tender young with her ruffled feathers, and calls to37,
her her chirping brood with -a broken voice, from whose
kind wings they who in their pride turn away, become a prey
to birds. For if understanding be pleasing in its purest
recesses, let it be pleasing also to understand this, how
that charity, the more readily it descend to the lowest things,

60 much the more strengthened does it return to the most

206 Mistakes should humble us. Mote- to correct them.

de inner things, through good conscience, in that it seeks nothing
c"®- from those to whom it has descended, but their eternal
zandis welfare.

16. But if we are anxious rather either to read or to
xi. listen to such things as have been already prepared and
better expressed, and therefore feel it irksome in ignorance
of the issue to put together for the time what we have to
say, only let not our mind err from the truth in the things
themselves, and it is easy, supposing any thing in our minds
to offend our hearer, for him to leam from the very circum¬
stance, how entirely unimportant it is, when the matter
itself is rightly understood, whether there were an) thing
imperfect or incorrect in sounds which had utterance given
them solely for this cause, that the matter might be under¬
stood. But if the aim of human frailty have erred even from the
truth in the things themselves ; (although in catechizing the
unlearned, where one must keep the most beaten path, this
can hardly happen ;) yet supposing it by any chance so to
happen that even on this ground our hearer is ofTended, this
also we should judge to have befallen us from no other
quarter, than that God hath willed to prove us, whether
we receive correction with gentleness of mind, that so we be
not carried headlong by a worse error into the defence of
our error. But in the case that no one tell us of it, and
that it have escaped altogether the notice both of ourselves
and of those who hear us, there is then no cause for sorrow,
unless it take place again. But for the most part we
ourselves, when we think over what we have said, discover
something wrong, and are in doubt, how it was received at
the moment it was said, and are the more pained, in that
love is fervent within us, if, being false, it was received
readily. And therefore having found an opportunity, as we
find fault with ourselves in private, so must we take heed
that they also be by degrees set right, as many as, not
by the words of God, but evidently by our own, have fallen
into any. error. But if again certain blinded by mad envy
Rom. 1, rejoice that we have erred, whisperers, slanderers, hateful
30- to God, let such afford us matter for the exercise of patience
with pity, because that also the patience of God leadeth

The event is with God. His leading to be followed. 207

them to repentance. For what is there more detestable, de
and more of a character to treasure up wrath in the day
of wrath, and of the revelation of the just judgment of God, zandis
than to rejoice in the evil of another, therein evilly following
the likeness and pattern of the devil. Again at times, Rom. 2,
even when all things are truly aud rightly stated, something4' 6'
which is either not understood, or which, as opposed to some
ancient erroneous opinion or habit, sounds harshly, offends
and disturbs the hearer. In case this is seen, and he shew
himself capable of cure, it is our place to heal him by
abundance of authorities and reasons. If on the other hand
the offence be secret and hid, the medicine of God is able
to relieve it. But if he shall start back, aud refuse to be
healed, let that example of our Lord be our comfort, Who,
when men were offended at His word, aud shrunk from it
as a hard saying, said thus even to them that remained,

Will ye also go away ? For this ought to be retained John 6,
fully fixed and immoveable in our hearts, that Jerusalem67'
which is in captivity is in the full course of times freed
from the Babylon of this world, and that no one from out of
her shall perish, because whosoever shall perish was not of
her. For the foundation of God standeth firm, having this 2 Tim.
seal , The Lord knoweth who are His, and, Let every one 2’ 19‘
that nameth the Name of the Lord depart from iniquity.
Whilst we think on these things, and call upon the Lord
to enter into our hearts, we shall less fear the uncertainty
of the issues of our discourse caused by the uncertainty
of the feelings of our hearers, and even the very suffering
annoyances in a charitable work will be pleasing to us,
if only we seek not our own glory in it. For then is
a work truly good, when the purpose of the doer is shot
forth from love, and, as if returning to its own place, again
rests in love. But the reading with which we are pleased,
or any listening to eloquence better than our own, (through
preference of which to the discourse which we ourselves
have to deliver, we speak unwillingly and with pain,) will
find us in belter spirits, and will come to us more pleasantly
after our labour, and we shall with more full assurance
pray that God will speak to us as we will, if we submit
cheerfully that He speak by us as we are able ; so is it

CATE-

THI-

ZANDTS

RUDT-

BUS.

xii.

1 loca.

208 The Teacher , through love, hears Tru thas new in the Hearer.

brought to pass that to them that love God all things come
together for good.

17. Then again if we feel it irksome frequently to repeat
things commonplace and suited to children, let us unite
ourselves to them by a brother’s, a father’s, a mother’s love,
and then when our hearts are linked with theirs, to us also
will these things appear new. For so powerful is the feeling
of the mind which sympathises, that, whilst they are moved
as we speak, and we as they learn, we have our dwelling
in one another, and so, both they as it were in us speak
what they hear, and we in a certain way in them learn what
we teach. Is not this constantly the case, that, when we are
shewing to persons who have never before seen them, certain
large and beautiful prospects' either of cities or fields, which
we from often seeing had come to pass by without any
pleasure, our own delight is renewed in the delight which
novelty causes to them. And so much the more in proportion
as they are our friends, because in proportion as by the
bond of love we are in them, so to us also do things become
new which before were old. But, if we have made any
progress at all in contemplation, we seek not that those
whom we love feel delight and astonishment, when con¬
templating the works of human hands, but we seek to lift
them up to the very skill and counsel of their author, and
hence to rise to the admiration and praise of the all-creating
God, in Whom is the most fruitful end of love : how much
more therefore ought we to feel delight, when men approach
us now to learn to know God Himself, in order to Whom all
things, whatsoever are to be learnt, are to bo learnt, and
ourselves to be renewed in their newness of feeling, so that,
if our usual preaching be chilled, it may grow warm by their
unusual hearing. And there is this additional to cause
delight, that we consider and reflect, from out of what death
of error the person is passing into the life of faith. And if
we arc wont to pass through streets to which we are most
accustomed with the cheerfulness of doing good, when we
are shewing the way to any one who before was distressed
from, having lost his way; how much more readily, and
with how much greater joy, in that which is saving doctrine,
ought we to go up and down even those paths which for

How to win attention from a hearer who seems unmoved. 209
our own sakes it is unnecessary to go over again ; when de

CATE-

we are leading a wretched soul, and wearied by the wan-

1 , /» i • " CHI-

derings ol this world, through the ways of peace, at HisZANDIS
bidding Who Himself gave us that peace ? RUDI"

BUS.

18. But indeed it is much to continue speaking on to xiii.
the set period, when we see our hearer continue unmoved,
because he either dares not, as being restrained by religious
awe, express his approval by word, or motion of body, or
is repressed by reverence for man, or fails to understand,
or despises what we say. Since this must be matter of
uncertainty to us, in that we see not his mind, it behoves us
in our address to make trial of all things, which may possibly
avail to rouse him, and, as it were, draw him forth from his
hiding-place. For both such fear as is excessive, and
hinders his expressing his opinion, we must remove by kind
and cheering words, and suggest our common brotherhood
so as to attemper his reverence for us, and seek to ascertain
by questioning whether he understand us, and inspire him
with confidence to utter freely any objection which he
has to make. We must also ask him whether he has already
at any time heard these things, and so they fail to move him
as being well-known and commonplace. And we must be
guided by his answer, either to speak more simply, and more
by way of explanation, or to refute some opinion opposed to
us, or, omitting the fuller unfolding of such things as are
known to him, to embrace them briefly in a few words, and
to select certain of those things which are spoken in a
mystical sense in the sacred books, and especially in the
narrative, by opening and unfolding which to make our
discourse more pleasing. But if he be very slow of under¬
standing, and unsuited for and disinclined to all such
methods of pleasing, then must we bear with him in pity,
and, having briefly gone through all other points, we must
carefully impress upon him such things as are especially
necessary, concerning the unity of the Catholic [Church],
concerning temptations, concerning Christian conversation
with a view to Judgment hereafter, and must rather speak
to God for him, than speak many things to him of God.

19. But it often happens, that he who at first was a
willing hearer, through being fatigued either by listening or

210 Care needed io prevent weariness from standing.

df, by standing, now yawns and gapes instead of expressing
"chi-" approval, and even against his will shews his wish to depart.
zANmsUpon perceiving this, we ought either to refresh his mind by
bus. saying something seasoned with discreet cheerfulness, and
suited to the matter in hand, or something very wonderful
and amusing, or, it may be, something painful and mournful:
and such as may affect himself rather than another, in order
that being pinched by concern for self he may continue
watchful ; and yet such as not by any harshness to give
offence to his spirit of reverence, but rather by a friendly
manner to conciliate him ; or we ought to relieve him by
offering him a seat, although without doubt it were better,
where it can be done with due regard to propriety, that
from the first he sit and listen ; and certain Churches beyond
sea act with much greater wisdom and foresight, in which
not only the chief ministers address the people sitting, but
seats are provided also for the people themselves, that so
the weak be not wearied with standing, and thus have their
minds withdrawn from that attention which is most profitable,
or even be compelled to depart. And yet it makes a great
difference, whether it be one of a great multitude who
withdraws himself to recruit his strength, such an one being
already bound by participation in the Sacraments, or whether
the person departing be one who has to be admitted to the
first Sacraments, (for the most part unavoidably compelled,
lest he even fall to the ground, overcome by weakness
within,) for such an one through shame docs not state the
reason of his going, and by weakness is not allowed to
stand. I speak this from experience, for a certain man-
from the country acted in this way, when I was catechizing,
whence I have learned how greatly it is to be guarded,
against. For who can put up with our haughtiness, when
we suffer not to sit in our presence men who are our
brethren; or, what calls for even greater care, who are thus
to be made our brethren, and yet a woman sat and listened
Luke 10, to the Lord Ilimself, Whom angels stand and minister to.
Certainly if there is to bo only a short discourse, or the
place be inconvenient for sitting, let them stand and listen ;
but then, let it be when the hearers are many, and arc
1 ‘ initi- not then to be admitted1. For when they arc one, or two,

andi.’

What remarks arouse. We know not what ishest lobe doing. 21 1

ov a few, who are come for the purpose of being made de
Christians, it is dangerous to speak with them standing. °cbi-
However if we have begun to speak with them in thatZANDIS
way, at any rate, when we see that our hearer is wearied, bus.
we ought both to offer him a seat, nay, rather to urge him
by all means to sit down, and to address to him some
remark which may refresh him, and at the same time,
if any anxiety haply hath entered into his mind and begun to
withdraw his attention, may put it to flight. For, seeing
that the reasons are unknown to us, why he still continues
silent and refuses to listen, now that he is seated, we may
speak to him against the thoughts of temporal affairs which
suggest themselves, either in a cheerful, as stated above,
or in a serious manner, in order that, if these are the very
thoughts which have occupied his mind, they may give
way, as if arraigned by name ; or, if they are not, and he
is wearied with listening, then that, when he hears us
speaking of them as if they were (since in truth we know
not) in an unexpected and unusual way, as I have stated,
his attention be restored from weariness. But let it be
short, especially seeing it is inserted out of order, lest
the medicine even increase the disease of weariness which
we wish to relieve; and we should do right to hasten
forward what remains, and to promise and hold out a nearer
end.

*20. But if the omitting some other employment, on xiv.
which as more necessary, your mind was now set, hath
broken your spirit, and therefore sorrowing you catechize
without pleasure ; you ought to reflect, that, excepting that
we know, that, in all our dealings with men, we are to deal
mercifully, and out of the purest charity ; with this one
exception, it is quite matter of uncertainty to us, what is
more useful to be done, or what again more fitting to be
postponed, or altogether omitted. For in that we know not
of what sort with God are the deserts of men, for whose
good we are acting; what may be expedient for them at a
given time, this we cannot be said to understand, but rather
to guess, with none, or very slight, and very uncertain con¬
jecture to guide us. Wherefore it is indeed fitting that we
order what things we have to do according to our ability;

p 2

*212 Pain al men's sin eased by a convert , useful for warning.

de then if we are enabled to effect them in the manner in which

we have proposed, let us be glad, not that it hath been our

ZANT1IS will, but that it hath been God’s will that they be so effected;

Rbus! but if any necessity happen to disturb that order of ours, let

us readily submit to be bowed that we be not broken, and

let us make that order ours, which God hath preferred to

ours. For it is more just that we follow Ilis will, than He

ours. Seeing that, as respects order of proceeding, which

we wish to maintain according to our own will, that surely

is to be approved in which such things as are more excellent

come first. Why then do we feel pained that the Lord

God, Who is so much more excellent, should come before us

men, so as out of very love for our own order to wish to

violate order ? For no one orders for the better what to do,

unless it be he who is prepared rather to leave undone what

he is by the Divine power prevented from doing, than eager

to do what his own thoughts, which are human, design. For

Pr°v. mam/ are the thoughts in the heart of a man, but the
19 21 ^

’ ’ counsel of the Lord abideth for ever.

•21. But if our mind, disturbed by some cause of offence,
be unable to deliver a calm and pleasant discourse; so great
ought our love to be towards those for whom Christ died, will¬
ing by the price of His own blood to redeem them from the
death of the errors of this world; that this very fact, that
word is brought us in our sorrow, that there is at hand one
who desires to become a Christian, ought to avail to console
and dissipate that sorrow, as joy caused by gains is wont to
soothe grief for losses. For we are not pained by the
offence of any but only as we either believe or see him to be
perishing himself, or made the occasion that some weak one
perish. Let then him who comes to us to be admitted, in
that he leads us to hope that he may go forward, wipe off the
sorrow for him who fails us. Because even if that fear
Mat. 23 suggest itself to us, lest our disciple be made a child of Hell,
16- seeing that many such are before our eyes, from whom arise
those offences by which we are concerned, this ought not to
go to keep us back, but rather to excite us and spur us on,
so far forth as we admonish him whom we are instructing,
that he shun to follow those who are Christians, not in very
truth, but in name only: nor be so moved by their numbers,

Our own sin lightened hg char it g of catechising. ‘213
as either to wish to follow them, or to be unwilling to follow de

CATF-

Christ on their account; and either be unwilling to be in CHI.
the Church of God, where they are, or wish to be there such ZANDIS
as they are. And, I know not how it is, in admonitions or bus.
this sort, that discourse is ever more glowing which has
fuel furnished it by a present sense of pain ; so that, so far
are we from being rendered more dull, that this very thing
makes us utter with more enkindled and vehement feelings,
what in time of greater security we should speak with cold¬
ness rather and tardiness; and causes us to rejoice that
opportunity is given us, that the feelings of our minds pass
not away without bearing fruit.

22. But if for any fault or sin of our own sorrow hath
taken possession of us, let us not only remember that 4 the Pf- 51>
sacrifice of God is a troubled spirit,’ but also that saying,
that like as water quencheth fire , so alms sin, and that /^C^U3-
will have mercy , says He, rather than sacrifice. As there- Hos. 6,
fore, if we were in danger from fire, we should certainly run6'
to obtain water, that it might be quenched, and should be
thankful if one offered it to us near at hand, so if from our
own stack any flame of sin hath risen up, and we are thereby
troubled, when occasion has been given us for a most
charitable work, let us rejoice as if a fountain were offered
us, whereby to extinguish the flame which had burst forth.
Unless haply we are so foolish, as to believe that we ought
to be more ready to run with bread, to fill the belly of him
that is hungry, than with the word of God, to instruct the
mind of him that eateth it. And there is this further, that,
if it would merely benefit us if we did it, and not injure us
in any way to leave it undone, we might despise a remedy
offered us at an unhappy moment, when now the salvation
not of our neighbour, but of ourself, was in danger. But
when out of the mouth of the Lord that so threatening voice
is heard, Thou tricked and slothful servant, thou shouldest Mat.25,
give my money to the exchangers; what madness, I pray26'27,
you, is it, because our sin torments us, therefore to wish to
sin again is not giving the Lord’s money to one who wishes
and seeks to receive it? When by these and such like
thoughts and considerations the mist of irksomeness which
overshadows has been dispelled, the attention is fitted to the

214 A specimen to be given. Different speech for divers cases.

de work of catechizing, so that the hearer pleasantly drinks in
™ what bursts forth readily and cheerfully out of the rich fulness
zandis of love. And this it is not so much I that say to you, as
the love itself says to us all, which hath been shed abroad in
our hearts by the Holy Ghost Which hath been given us.

xv. 23. But perhaps, what before I made any promise I was
under no obligation to render, you now demand as a debt,
that I consent to unfold and submit to your view some dis¬
course by way of example, as if I were myself catechizing.
Now before I do this, I wish you to bear in mind, that the
mental effort is other, when one is dictating with a future
reader in one’s thoughts, than what it is when one is speak¬
ing with the presence of a hearer to draw one’s attention;
and in this latter case again, that it is different when one is
admonishing privately, with no other person near to form
a judgment of us, from that, when one is teaching openly,
surrounded by an auditory of persons who hold very different
opinions: then again, when we thus teach, there is a difference
whether one is being taught, and the rest stand by as
listeners judging or attesting what they well know, or all in
common be expecting what we shall set before them; and
then again in this very case, whether it be, as it were, a
private meeting for the purpose of mutual conference, or the
people in silence and attention be looking to an individual
to speak from a higher position; and it makes much differ¬
ence also, when we are thus speaking whether there be few
present or many, learned or unlearned, or made up of both ;
citizens or rustics, or both together, or again, a people mingled
of all classes. For it cannot be, but that they affect in different
ways the man who has to speak and address them, and that
both the discourse which is delivered carries as it were a
certain stain]) of feature expressive of the feeling of the mind
from which it issues, and according to this same difference
affects the hearers in different ways, they again in their turn
by their very presence affecting each other in different ways.
But since we are now speaking of instructing the unlearned,
1 can testify to you of myself, that I feel differently when
I see standing before me to be catechized, an educated man,
a dull man, a citizen, a stranger, a rich, poor, private, noble,
man, one set in some office of authority, a person of this or

Man's praise not to be sought. The supposed hearer. 215

that nation, of this or that age or sex, coining from this or be
that school, coming from this or that common error, and
accordingly as I feel differently moved, does my discourse ZAND1S
set out, advance, and conclude. And because, when all have bus.
a claim on us for the same love, yet is not the same medicine
to be used for all; so love itself in like manner is in travail
with some, is made weak together with others, some it seeks
to edify, others it trembles to cause to offend, to some it stoops,
to others it carries itself erect, to some it is gentle, to others
severe, to none as an enemy, to all as a mother. Aud he who
has not tried what I say with the same feeling of love, when
he sees us, because some little ability bestowed upon us
affords pleasure, become known with praise in the mouth of
the multitude, hence thinks us happy: but may God, into
Whose presence the groaning of them that are in bondage Pil -9
enters, behold our humiliation and labour, and pardon us all n.
our sins. Wherefore if any thing in us has pleased you, so fg.' 54’
as to make you seek from us some directions for your dis¬
course, you would be better able to learn thoroughly by
seeing and hearing us when actually so employed, than by
reading when we thus dictate.

24. But let us suppose one come to us, who wishes to be xvi.
a Christian, one of the class of ordinary persons, yet not a
rustic, but a citizen, such of whom you must necessarily meet
with many in Carthage, and that, upon being asked whether it
be for the sake of any advantage in this present life, or for the
sake of that rest which is hoped for after this life, that he
desires to become a Christian, he have answered that it is for
the sake of rest hereafter, we might perhaps proceed to
instruct him in some such address as this: “ Thanks be to God,
brother: I heartily give you joy, and am glad on your behalf,
that in the so great and so dangerous storms of this present
w'orld you have come to think on some true and assured
safety. For even in this life men endure great labours seek¬
ing rest and safety, but through evil lusts find them not. For
they seek to rest in things which are unquiet and which abide
not, and because as time passes on, these are withdrawn from
them and pass away, therefore are they disturbed by fears
aud griefs, nor sulFercd to remain at rest. For whether a
man seek to rest in riches, he is rendered proud rather than

216 Vanity of earthly honours , riches , and pleasures.

de secure. See we not how many have lost them on a sudden,
cUi- how many also have perished because of them, either
zandis through desiring to possess them, or through being overcome
Rbts. and spoiled of them by men more covetous than themselves.
And even if they continued with a man through his whole
life, and never deserted their lover, yet would he desert them
at his death. For what is the life of man, even if he grow
to he old ? Or, when men wish for old age for themselves,
what else do they wish for, but lengthened infirmity ? So
also the honours of this world, what are they but puff, and
emptiness, and peril of falling ? For thus says holy Scrip-
isa. 40, ture, All Jlesh is grass, and the brightness of man as the
t>_6. foxier of grass. The grass is Withered, the flower fallen,
but the xcord qf the Lord abideth for ever. Wherefore he
who desires true rest and true happiness, ought to remove
his hope from things that are mortal and pass away, and to
set it upon the word of God, so that cleaving to that which
abides for ever, lie also himself may with it abide for ever.

25. “ There are also men who neither seek to be rich, nor
go about to obtain the vain splendours of the honours of
office ; but who seek to have tlicir pleasure and rest in
places of feasting and fornications, and in theatres and spec¬
tacles of frivolity, such as in great cities they have without
cost. But so these also either consume in luxury their poor
means, and then afterwards through want break out into
thefts and burglaries, and some even into open robberies ;
and so on a sudden are filled with many and groat fears, and
they who a little before were singing gaily in the tavern, are
now dreaming of the wailings of the prison. But so eagerly
are their minds set on the games, that they become like unto
devils, by their cries exciting men to wound one another, and
to have violent conflicts with those who have never harmed

them, seeking to gratify thereby a maddened people, and

then, if they perceive them to be peaceably-minded, they hate
and persecute them, and demand by their cries that they be
beaten with clubs, as if they had combined to deceive them,
and this iniquity they compel even the Judge, who is the
avenger of all iniquity, to commit : but if, on the other hand,
they perceive them practising fearful acts of hatred against
one another, whether they be what are called Sintae, or actors

Those truly blessed who become Christians for rest above. 217
or buffoons, or charioteers, or hunters, wretches whom they be

' ' CATE-

cause to contend and light, not only men with men, but also CHI_
men with beasts; the greater the hatred with which theyZANDIS

* . RUDI-

perceive them to rage one against another, the more they bus.
like them, and are pleased with them, and applaud them
when thus set on, and set them on by their very plaudits,
the very spectators madly raging one against another, each
in behalf of some one, even more than those whose madness
they madly are provoking, and in their madness desire to be
spectators of. How then can the mind retain the soundness
of peace, which thus feeds on strifes and contests ? For such
as the food is which is taken in, such will be the state of
health which is consequent on it. Finally, although frantic
joys are not joys, yet let them be what they will, and delight
how much soever they may, the boastfulness of riches, and
the swelling of honours, the riotous expenditure of the
tavern, and the contests of the theatres, the impurity of for¬
nication, and the lust of the baths, all these things one slight
fever takes away, and withdraws from men even yet con¬
tinuing in life all their false happiness : there remains a void
and wounded conscience, about to feel that God as a Judge,
whom it would not have as a Protector, and to find a stern
Lord, in Him whom it would not seek and love as a gracious
Father. But thou, in that thou seekest the true rest which is
promised to Christians, after this life, shalt even have among
the most bitter troubles of this life, taste of its sweetness and
pleasantness, if only thou love His commandments, Who
hath promised thee that rest. For you will soon feel that
the fruits of righteousness are sweeter than those of iniquity,
and that a man has more true and pleasant joy in a good
conscience in the midst of troubles, than in an evil conscience
in the midst of delights, seeing that you have not come to be
joined to the Church of God, with the view of seeking any
temporal advantage from it.

26. “ For there are those who therefore wish to bo Chris- xvii.
tians either that they may oblige men, from whom they
expect temporal advantages; or because they are unwilling
to offend those whom they fear. But such are reprobate ;
and, although for a time the Church bears them, as the
threshing-floor the chaff even until the time of winnowing:

218 Heavenly rest must be our aim , not earthly good.

de such if they amend not themselves, and begin to be Clnis-
Cchi^ tians in order to that future eternal rest, shall in the end be
zandis separated. Nor let them flatter themselves, because that in
'bus! the threshing-floor they may be together with the wheat of
Matt. 3, God: seeing that they shall not be together with it in the
barn, but are designed for the fire which is their due. There
are also others of better hope indeed, yet in no less danger ;
such as already fear God, and do not mock the Christian
name, nor enter the Church of God with feigned heart, but
who expect happiness in this life, who look to be more happy
in earthly things, than those who do not worship God: and
therefore when they see certain wicked and impious persons
prevailing and excelling in that worldly prosperity, and
themselves either in a less degree possessing, or else losing
these things, they are disturbed, as if their worship of God
were without cause, and readily fall away from the faith.

27. “ But he who seeks to become a Christian in order to
that eternal blessedness and perpetual rest, which after this
life, it is promised, shall be for the Saints, that he go
not into fire everlasting with the devil, but enter with Christ

Mae 25, into Hi» everlasting kingdom, he truly is a Christian;
34. 41. watchful in every trial, that he be not corrupted by prosperity,
and that he be not overcome by adversity; both sober and
temperate in the abundance of worldly goods, and strong
and patient in tribulations. And such an one will go forward
and come at last to such a mind, as to love God more than
he fears hell; so that, although God were to say to him,
Enjoy the pleasures of the flesh for ever, and sin as much as
you can, you shall neither die nor be sent into hell, only you
shall not be with Me, he would be greatly afraid, and
altogether refuse to sin, not now to avoid falling into that
which he once feared, but to avoid offending Him Whom he
i Cor 2 so loves, in Whom alone is rest, which eye hath not seen,
9. nor ear heard, neither hath it entered into the heart of man,
what God hath prepared for them that love Him.

28. “ Concerning which rest Scripture signifies, and is not
silent, how that from the beginning of the world, from the

Gen. 2, time that God made the heaven and the earth and all things
1— 3- that arc in them, in six days He worked, and on the seventh
day rested. For it was in the power of the Omnipotent even

God’s Rest in His Saints. All things created good. 219

in one moment of time to create all things. For He had de
not laboured, that He should require rest, for He spake , and CHI.
then were made ; He commanded, and they were created; ™

# ■ ^ • I* U H 1 ™

but to signify, that after six ages of this present world, m BUS.
the seventh age, as though on the seventh day, he will Ps. 148,
hereafter rest in His Saints, in that they also will rest in
Him after all the good works, wherein they have served Him,
which Himself worketh in them, Who calls them, and charges
them, and puts away their past sins, and justifies him who
before was ungodly. But as, when they, of His gift, work
what is good, He is rightly said Himself to work in them;
so when they rest in Him, He is rightly said Himself to rest.

For as far as concerns Himself, He, in that He feels not
labour, seeks not for cessation. For He created all things
by His Word; and His Word is Christ Himself, in Whom
the Angels and all the spirits of heaven most pure do rest
in holy silence. But man fallen by sin, lost that rest which
he possessed in His Godhead, and receives it again in His
Manhood : and therefore in due time, wThen He Himself
knew it fitting to be done, He was made Man, and born of a
woman. From the flesh assuredly He could receive no
defilement, being about rather Himselt to cleanse the flesh.

His future coming the ancient Saints by the revelation of the
Spirit knew and prophesied of: and so were saved by
believing that He will come, as we are saved by believing
that He is come: that we might love God Who hath so
loved us, as to send His only Son, that He, clothed in the
humiliation of our mortal nature, might die both by sinners
and for sinners. For now long ago from the earliest ages,
the depth of this mystery ceases not to be prefigured and
prophesied of.

29. “ Seeing that Almighty God, Who is both good, and xviii.
just, and merciful, Who made all things good, whether they
be great or small, whether they be high or low, whether
they be the things which are seen, as are the heavens, the
earth, and the sea; and in the heavens the sun and the moon
and the rest of the stars, and in the earth, and in the sea,
trees and plants and animals each after their kind, and all
bodies whether celestial or terrestrial; or whether they be the
things which are not seen, as arc spirits by which bodies arc

220 State of Paradise. God's pood purpose for man.

de fraught with motion and life; He made man also after His
Cchn' °'vn image5 as He Himself by His Almighty power rules
zand is over the whole creation, so man by his understanding, by
™ which also he knows and worships his Maker, might rule over
all animals of the earth. And He made woman also as a
helpmate for him, not for carnal concupiscence: since
neither did they then possess corruptible bodies, before that
mortality came upon them as the punishment of sin ; but that
both the man might have glory of the woman in going before
her to God, and might be to her an example of sanctity and
piety, as he himself was the glory of God in following His
wisdom.

30. “ Therefore he set them in a certain place of perpetual
blessedness, which Scripture calls Paradise; and gave them
a command, which if they transgressed not, they were to con¬
tinue ever in that blessedness of immortality ; but if they
transgressed it, they were to pay the penalties ol mortality.
God however knew before that they would transgress; but, in
that He is the Creator and Author of all good, He the rather
created them, seeing that He created beasts also, that
He might fill the earth with earthly good things. And
assuredly man, even a sinner, is better than the beast , and
His command, which they were not about to obey, He
the rather gave them, that they might be without excuse, when
He began to execute judgment upon them. For whatsoever
man doeth, he findeth God in all His doings worthy of
praise ; if He do well, he findeth Him worthy of praise for
Ilis righteous rewards, if he sin, he findeth Him worthy of
praise for II is righteous punishments; if he confess his sins
and return to a right lile, lie findeth Him worthy ot praise for
His merciful indulgence towards him. Why then should
God not create man, although knowing before that he would
sin, whom standing firm He might crown, falling correct,
arising assist, Himself at all limes and in all circumstances
glorious in His goodness, justice, clemency? especially in
that he foresaw this also, that from the lineage of his
mortality there would be born Saints, who should not seek
their own, but give glory to their Creator, and being, through
the worshipping ol Him, freed from all corruption, should
merit to live for ever, and to live in blessedness with the holy

Free will a good , and, though abused, turned to good. *2 -21

Angels. For He Who gave to men freedom of choice, that de
they might serve God, not, as slaves, of compulsion, but, as
free men, voluntarily, gave it also to Angels, and therefore zandis
neither did that Angel, who with other spirits his followers in BUS.
his pride, deserted the service of God, and became a devil,
in any sort harm God, but himself. For God knew how to 1 rather,
correct the souls1 which deserted Him, and out of their just see'lte-
miserv to furnish the inferior parts of His creation with mosttTact*
fitting and suitable laws in His marvellous dispensation, cited at
Therefore neither did the devil in any sort harm God, either in the be'

J 7 ginning

that he fell himself, or in that he seduced man to his death ; of this
nor did man himself in any sort take away from the truth, or
power, or blessedness of his Creator, in that, when his wife
had been seduced by the devil, he of his own will consented
unto her to do that which God had forbidden. For by the
most just laws of God all were condemned, God shewing
Himself glorious in the justice of His retribution, they being Gen. 2,
put to shame by the disgrace of their punishment, that so 3‘
both man turning away from his Creator might be subdued
and made subject to the devil, and the devil might be set
forth for man hereafter returning to his Creator to overcome;
in order that whosoever should continue with the devil even
to the end, might with him go into eternal punishment;
and, on the other hand, whosoever should humble themselves
before God, and by His grace overcome the devil, might
merit eternal rewards.

31. “ Neither ought this to move us, that many continue xix.
with the devil, and few follow God, seeing that the wheat
also, in comparison of the chaff, is very much less in uumber2. 2 Butler,
But as the husbandman knows what to do with a vast heap
of chaff, so is the multitude of sinners nothing in the eye of c. 5.
God, Who knows what to do with them, so as in no way to
disturb and defile the government of His kingdom. Nor
must we therefore think that the devil hath prevailed, be¬
cause he hath taken with him many, that with them he be
overcome by a few. Thus two cities, one of the wicked,
the other of the Saints, are carried down from the beginning
of the human race even to the end of the world ; now
united in their bodies, but separated in their wills, but in
the day of Judgment destined to be separated in their

*222 Example of mercy and judgment in the Flood. Its types.

de bodies also. For all men who love pride and temporal
°cm- rule, with vamglorying and pomp of arrogance, and all spirits
zandis wbo delight in such things, and seek their own glory in the
TsV having mankind as their subjects, are all found together in
one fellowship, nay although they often strive one with
another for these things, yet are they cast headlong into the
same abyss by like weight of desire, and united to one
another by similarity in habits and deserts. And again,
all men and all spirits who humbly seek the glory of God,
not their own, and religiously follow Him, belong to one
fellowship. And yet God is most full of mercy, and is long-
suffering with ungodly men, and affords them place for
repentance and amendment.

32. “ For in that also lie destroyed by a flood all men,
except one just man and his family, who lie willed should
be saved by the ark, He knew assuredly that they would not
amend themselves ; nevertheless, whiles during a hundred
years the ark was built, herein certainly was still preached
Gen. 6, to them the wrath of God about to come upon them ; and if
7' they would return to God, He would spare them, as He
spared in after times the city of Nineveh upon its doing
Jonah3. penance, when by II is Prophet He had foretold their
coming destruction. But this God does, granting opportunity
for repentance even to them who He knows will go on and
continue in their sin, in order by Ilis own example to
exercise and instruct us in patience; that we may understand
with how great long-suffering we ought to bear with the bad,
seeing that we know not what kind of men they will hereafter
be, since He spares them and suffers them to live, from
Whom nothing future is hidden. And yet further in that
Sacrament of the Flood, wherein the just were delivered by the
Wood, the future Church was prophesied of, which Christ
its King and God hath by the mystery of His Cross upheld
and kept from the drowning of this world. For God was
not ignorant, that even from them who had been preserved
iu the ark, evil men would be born, who should a second
time fill the face of the earth with their iniquities, yet
notwithstanding He both set forth a pattern of the future
Judgment, and foretold the setting free of His Saints by the
Sacrament of the Wood. For even after these things evil

Saints sought heavenly things , common Jews earthly. 223

ceased not to spring up again through pride and lusts and be
unlawful impieties, when men having deserted their Creator, ^
not only fell as low as the creature which God had created, ZAND1S
so as to worship in the place of God that which God had bus.'
made ; but they also bowed down their souls even to the
works of men’s hands, and to the devices of craftsmen, that
herein the devil and evil spirits might triumph over them
more shamefully, who take pleasure in that themselves
in such vain devices receive adoration and worship, feeding
their own errors by the errors of mankind.

33. “Nor were there wanting then just men, such as
sought God devoutly and overcame the pride of the devil,
citizens of that holy City, whom the coming humiliation of
their King Christ, revealed to them by the Spirit, healed.

From among whom Abraham the devout and faithful servant
of God was chosen, that to him should be shewed the
Sacrament of the Son of God, that so in following his
faith, all the faithful of all nations might be called in future
ages his children. From him was bom a People who should
worship the One true God, Who made heaven and earth, at
a time when all other nations served idols and demons.

And manifestly in this People was the future Church much
more clearly prefigured. For in it there was a multitude
who were carnal, and who worshipped God in order to
obtain blessings such as may be seen ; but in it also there
were a few, whose thoughts were of a future rest, their
desires set on a heavenly country, to whom was revealed in
prophecy the future humiliation of God, our King and Lord
Jesus Christ, in order that by that faith they might be
healed from all pride and haughtiness. But of these Saints,
who lived before the time of the birth of our Lord, not only
their discourse, but their life also, their marriages, their sons,
their actions, were a prophecy of this present time, in which
through faith in the Passion of Christ, the Church is
gathered together from among the nations. By the hands
of those holy Patriarchs and Prophets were ministered to
the carnal People of Israel, who afterwards were called
Jews, both these visible blessings which they carnally
desired of the Lord, and such chastisements of punishments
for the body as might for a time affright them, as was fitting

CATE-

CHI-

ZANDIS

RUDI-

BTTS.

Gen. 25,
2G.& 38,
27 — 30.

XX.

*224 Satiation through Christ he/ore He came. Types.

for their hardness of heart. And yet, in all these, spiritual
mysteries were signified, such as related to Christ and llis
Church ; of which Church these very Saints also were
members, although in this life they were before that Christ
our Lord was born according to the flesh. For He Himself,
the only -begotten Sou of God, The W ord of the Father,
equal and coeternal with the Father, by Whom all things
were made, was made Man tor us, that of the Church, as of
the whole body, He might be the Head. But as at the time
of the birth of the whole man, although the hand be put
forth first in the birth, yet is it united and joined together
with the whole body under the head, as certain also among
the Patriarchs themselves, to signify this very thing, were
,born when the hand had been sent forth first: so all the
1 Saints who were upon earth before the birth of our Lord
Jesus Christ, although born before, yet to that one Body, of
which He is the Head, they were united under the Head.

34. “ This People then having gone down into Egypt were
in subjection to a very cruel King; and taught by their
grievous labours, sought for God to be their Deliverer ; and
there was sent unto them one from among the people them¬
selves, God’s holy servant Moses, who in the might of God
terrifying by miracles the then ungodly nation of the
Egyptians, led out thence the People of God through the
Red Sea, where the water divided and made a way for them
to pass through; but when the Egyptians pursued them, the
waters returned upon them, and overwhelmed them, and
they perished. So, in like manner as by the flood the earth
by water was cleansed from the wickedness of sinners, who
were then in that overflowing of waters blotted out, and the
Just escaped by the Wood: so when the People of God
went out of Egypt, they found a path through the very
waters by which their enemies were swallowed up. Nor
was the Sacrament of the Wood wanting there also. For
Moses smote with a rod, that so that miracle might come to
pass. Now both these things are a sign of holy Baptism, in
which the faithful pass into a new life, and their sins, as it
were their enemies, are blotted out and die. But more
openly was the Passion of Christ prefigured among that
People, in that they were commanded to slay and cat a

The Law given ilie Jews as carnal. Signs of higher Truth. 225

lamb, and with part of his blood to mark their door-posts, de
and to celebrate this every year, and to call it the Lord’s CHI_
Passover. Surely most clearly does prophecy say of our ZANDIS
Lord Jesus Christ, that, He was led as a lamb to the bus.
slaughter. With the Sign of Whose Passion and of Whose Is-53i7-
Cross thou art to-day to be signed in thy forehead, as on the
door-post, and all Christian people are thus signed.

35. “ After this, that People were led during forty years Numb,
through the Wilderness; the}' also received the Law written i>^ut.29
by the Finger of God, by which word the Holy Spirit is®; ^
signified, as is most clearly shewn in the Gospel. For God 24, 12;
is not limited by any bodily form, nor are we to conceive °f Lukei'i
parts and fingers in Him in the same manner as we see 20.
them in ourselves ; but because through the Holy Spirit
God’s gifts are divided to the Saints, in order that, being
endued with different powers they yet may not separate
from the bond of love, and that in fingers especially is seen a
certain division, and yet no cutting off from unity ; whether

it be for this, or for whatsoever other cause, the Holy Ghost
is called the Finger of God, yet must we not, when we hear
this, have in our thoughts the form of a human body. This
People, then, received the Law written by the Finger of God,
and that in tables of stone, to signify the hardness of their
hearts, in that they were not about to fulfil the Law; seeing
that through desiring temporal gifts at the band of the
Lord, they were held by carnal fear rather than by spiritual
love ; but the Law, nothing save charity can fulfil. Therefore
were they laden with many visible sacraments, that so they
might be weighed down by a servile yoke, in observances of
meats; and in sacrifices of animals, and numberless other
things ; which yet were signs of spiritual things relating to
our Lord Jesus Christ and the Church; which at that time
a few Saints both understood so as to gain from them the
fruit of salvation, and observed as was suited to the times,
whereas the multitude of carnal men merely observed, and
did not understand them.

36. “ Thus through many and various signs of future things,
all which things it would take time to mention, and which
we now see fulfilled in the Church, that People were led
to the Land of Promise, wherein to reign after a temporal

•2-26 King David a type of Christ; Babylon, of the world.

dg and carnal fashion according as was llieir desire; which
cwf- very earthly kingdom notwithstanding bore an image ot an
zandis heavenly Kingdom. There was built Jerusalem, that most
RBI^r. famous City of God, serving in bondage as a sign ot that
Gal. 4, free City which is called the Heavenly Jerusalem, which is
■i.>. -( . ^ Hebrew word, and by interpretation the ‘ \ ision ol Peace.
The citizens of which are all sanctified men, who have been,
and who are, and who hereafter shall be ; and all sanctified
spirits, even all whosoever in the highest heavens obey God
with godly devotion, and tollow not the impious pride of the
devil and his angels. The King of this City is our Lord
Jesus Christ, the Word of God, by Whom the highest Angels
are ruled, and the \Y ord taking to Himself Man, that by Him
men also might be ruled, who all together with Him shall
reign in eternal peace. To prefigure this King in that
earthly kingdom of the people of Israel king David was
especially set forth, of whose seed according to the flesh
should come our very and true King, the Lord Jesus Christ,
Itom. 9, Who is over all, Cod blessed for ever. Many things in that
Land of Promise were done to be a figure of Christ Who
should come, and of the Church, which you will be able to
learn by degrees in the sacred Books themselves,
xxi 37. “Again, some generations after, God shewed another
type, relating greatly to the matter of which we are speaking.
For that city was brought into captivity, and a great portion
led away into Babylon. But as Jerusalem signifies the city and
fellowship of the Saints, so does Babylon signify the city and
fellowship of the wicked, being by interpretation ‘ confusion.’
Concerning which two cities from the beginning of the
human race even to the end of the world moving on, the one
blended with the other, in all changes of times, and hereafter
in the last Judgment appointed to be separated, we have
Jer. 29, already spoken a little above. I hat captivity then of the
6-7' city of Jerusalem, and that People led away to Babylon, are
commanded to go into slavery by the Lord, through Jeremiah,
a Prophet of that time. And there were found kings of
Dun. 2, Babylon, under whom they were in bondage, who by occa-
47 > 3>’ sion of their captivity, moved by certain miracles, learned to
know, and worshipped, and commanded to be worshipped,
BeU1- the One true God, Who framed the whole creation. And

The Church hath out war d peace by secular Powers. 227

they were also ordered both to pray for those by whom they de
were kept captives, and in their peace to hope for peace, to ccAJrE
becet children, and to build houses, and to plant gardens zandis

b „ , . . , RUDI-

and vineyards. But after seventy years there is promised BUS.

them delivery from that captivity. But all this signified Jer. 25,

uuder a figure that the Church of Christ in all its Saints,

who are citizens of the heavenly Jerusalem, was to be in

bondage under the kings of this world. For the teaching

also of the Apostle says, that every soul be subject to MeR°m.

higher powers , and that there be rendered all things to all ’

men , tribute to whom tribute is due , custom to whom custom;

and all other things which, saving our duty of worship to

God, we render to the princes of the order of human society:

since the Lord Himself, that He might give us an example ofMat.17,

. 26 27.

this sound teaching, refused not to vouchsafe to pay tribute
for that individual Manhood1 wherein he was clothed. Still1 ‘capita
further, Christian servants and good believers are commanded
to serve their temporal masters faithfully and with willing
minds, whom hereafter they will judge, if even to the last
they shall find them unrighteous, or with whom they shall
reign together in common, if they too shall turn unto the
true God. Yet all are commanded to be subject to the
powers that are of man and of this earth, until at the end of
an appointed time, which is signified by the seventy years,
the Church be set free from the confusion of this world, as
Jerusalem from the captivity of Babylon. By occasion of
which captivity the kings of the earth themselves, having
deserted their idols, in whose behalf they used to persecute
the Christians, have learned to know, and do worship, the
one true God and the Lord Christ; for whom the Apostle
Paul orders prayer to be made, even when they persecuted
the Church. For he thus says, I beseech therefore that first iTim.2,
of all supplications, prayers , intercessions, and giving of
thanks, be made for kings, for all men, and all that are in
high station, that we may lead a quiet and peaceable life
with all godliness and love. Thus by these very persons
peace has been given to the Church, although it be only
temporal, temporal quiet to build up houses after a spiritual
manner, and to plant gardens and vineyards. For see, you
yourself, at this very instant, we are by this discourse building

2-28 The Captivity a Type. Five Ayes of Prophecy.

CATE-
CH1-
Z AN DIS
RU DI¬
BUS.

1 Cor. 3,
9.

XXU.

Gen. 6,

Gen. 17,
4.

Rom.

12, 16.

up and planting. And this is doing all over the world, with
peaceable allowance of Christian kings, as the same Apostle
says, Ye are God's husbandry, ye are God's building.

38. ‘ And after seventy years, the number which Jeremiah
had prophesied of in a mystery, to prefigure the end of times,
to the end that the figure itself might be made perfect, there
was in Jerusalem a rebuilding of the Temple of God: but in
that the whole was done in a figure, there was no sure peace
and liberty given to the Jews. Therefore they were after¬
wards conquered by the Romans, and made tributary. In
truth from that very period at which they received the Land of
Promise, and began to have kings, that they might not
suppose that the promise of Christ as their Deliverer was
fulfilled in the person of any of their kings, Christ was in
many prophecies prophesied of more openly ; not only by
David himself in the book of Psalms, but by the rest both
great and holy Prophets, even to the time of their going
captive to Babylonia ; and in the very captivity there were
Prophets who prophesied of the coming of the Lord Jesus
Christ, the Deliverer of all. And after that the seventy years
were past, and the Temple was restored, the Jews sulfered at
the hands of the kings of the Gentiles so great oppression
and distress, that they might understand that their Deliverer
was not yet come, concerning Whom they understood not
that l ie should deliver them after a spiritual manner, but longed
for Ilim in order to a carnal deliverance.

39. “ Now when five ages of the world were accomplished,
of which the first is from the beginning of the human race,
that is, from Adam, who was the first man created, down to
Noe, who made the ark at the time of the flood: after this
the second extends down to Abraham, who was called the
Father of all nations, which should follow his faith, but who
yet in the way of descent from his own flesh, was the Father
of the future Jewish People, which one People, before the
Christian Faith was embraced by the Gentiles, alone among
all those in all the earth worshipped the One True God, of
which very People according to the flesh our Saviour Christ
should come. For these distinct periods of two ages are
very prominent to the old Books, but those of the other three
are declared likewise in the Gospel, where the descent ac-

The sixth Age, that of the new creation of man. 229

cording to the flesh of the Lord Jesus Christ is stated. For de
the third is from Abraham down to king David: the fourth
from David down to that captivity in which the People ofZANDIS
God passed into Babylon ; the fifth from that passing into Bus-
Babylon down to the coming of our Lord Jesus Christ, from Matt, l,
the time of Whose coming is the sixth age; that now that
spiritual grace, which then was known to a few Patriarchs
and Prophets, might be made manifest to all nations: that no
man might worship God except freely1, not seeking at Hisigratjs
hands such rewards for the service as are seen, and happiness
in the present life, but only life eternal, in which to enjoy
God Himself: in order that in this sixth age man’s mind may
be renewed after the image of God, as on the sixth day man Gen. 1,
was created after the image of God. For then also is the2'1
Law fulfilled, when, not through desire of temporal things,
but through love of Him Who hath commanded, all things
whatsoever He commanded are done. But who but must
desire earnestly to love in return a most just and merciful
God, Who so first loved men, that were most unjust and
proud, as for their sake to send His only Son, by Whom He
made all things: Who being made Man, not by any change
of Himself, but by taking unto Himself Man, might not only
live with them, but also be slain for them and by them ?

40. “ Therefore making known the New Testament of our
eternal inheritance, wherein man renewed by the grace of
God might live a new life, that is, a spiritual life ; that Fie
might shew the first to be old, wherein a carnal people, in
the character of the old man, (excepting a few Patriarchs and
Prophets who understood, and certain hidden Saints,) living
after a carnal manner desired carnal rewards at the hand of
the Lord God, and received them as a figure of spiritual
good things : therefore the Lord Christ being made Man,
despised all the good things of the earth, in order to shew us
that they are to be despised: and endured all the evils of the
earth which He enjoined us are to be endured: that neither
happiness might be sought in the one, nor unhappiness feared
in the other. For being born of a mother, who, (although
she had conceived undefiled by man, and continued ever
undefilcd, virgin in her conception, virgin in her bringing
forth, virgin in her death,) yet had been espoused to a

230 Humiliation of Christ. Resurrection. Sending the Spirit .

DE carpenter, He extinguished all the pride of nobility of birth
chi- after the flesh. And in that lie was born also in the city of
Zrvvi- Bethlehem, which among all the cities of Judah was so
bus, small, that it is at this day called a village, it was not His
will that an}’ should glory in the greatness of any earthly
city. Also He was made poor, Whose arc all things, and by
Whom all things were made, that no one, who believed in
Him, might dare to be elated on account of earthly riches.
He would not be made a King by men; because He was
shewing the way of humility to wretched beings, whom pride
had separated from Him, although all creation bear witness
to His ever eternal reign. He was hungry, Who feeds all
men: He was thirsty, by Whom is created every tiling that is
drunk, and Who is spiritually the bread of the hungry, and
the fountain of the thirsty: He was wearied with His earthly
journey, W ho hath made Himself the way for us to heaven:
He was, as it were, dumb and deaf before II is revilers, by
Whom the dumb spake, and the deaf heard: lie was bound,
Who loosed from the bands of infirmities: He was scourged,
Who drave out of men’s bodies the scourges of all pains:

cifixns"’ "as Put to l^ie torment °f the Cross', Who put an end to
5< cru- all our torments8: He died, Who raised the dead. But He
ciatus.’ arose aiso never more to die, that no one from Him might
learn so to despise death, as if he were never hereafter to
live.

xxiii. 41. “ Then having confirmed the Disciples, and having con¬
versed with them during forty days, in the sight of these
same He ascended up into heaven: and when fifty days were
accomplished after His resurrection, He sent to them the
Holy Spirit, (for so He had promised,) by Whom having love
shed abroad in their hearts, they might fulfil the law not only
without feeling it a burden, but even with gladness of heart.
Now this Law was given to the Jews in ten Commandments,
which they call the Decalogue. And these again are reduced
Mat. 22, to two, that we love God with all our heart, with all our
~ ' soul, and with all our mind, and that we love our neighbour
as ourselves. For that on these two Commandments hang
all the Law and the Prophets, our Lord Himself hath both
said in the Gospel, and by 1 1 is own example shewn. For in
the case likewise of the People of Israel, from the day on

Old Laic, and Pentecost, type of the New. Ft rst conversions. 23 1

which they first celebrated the Passover in a figure, killing de
and eating the lamb, with whose blood their door-posts were CHI_
marked as a safeguard: from this very day then the fiftieth zaxdis
day was fulfilled, and they received the Law written by the pus.
Finger of God, by which word we have already said that the Ex. 12^
Holy Spirit is signified : so after the Passion and Resurrec- 1. 16;
tion of the Lord, which is the true Passover, on the fiftieth “ee
day the Holy Spirit Himself was sent to the Disciples, now
no longer by tables of stone signifying the hardness of then-
hearts; but when they were assembled together in one place
at Jerusalem itself, there was on a sudden a sound from
heaven, as of the rushing of a mighty blast, and there appeared
unto them tongues divided as ot fire, and they began to speak
with tongues, so that all who had come to them recognised
each his own tongue, (for to that city there were wont to
assemble Jews from every land, wheresoever they had been
dispersed, and had learnt the different tongues of the different ^cts 2,
nations.) After this, preaching Christ with all confidence,
they worked many signs in His Name, insomuch that, as
Peter passed by a certain dead man, his shauow touched ^.cts 5>
him, and he arose again.

42. But when the Jews saw that so great signs were being
done in His Name, Whom, partly through envy, and partly
through ignorance, they had crucified, some were provoked
to persecute the Apostles who preached Him; others, however,
wondering the more at that very thing, that in His Name,
Whom they had mocked as borne down and overcome by
themselves, so great miracles were being done, repenting,
were converted, and believed on Him, to the number of some
thousands of the Jews. These were no longer desiring at
the hand of God temporal benefits and an earthly kingdom,
nor looking for Christ, their promised King, after a carnal
manner: but understanding in the way ot immortality, and
loving Him Who had endured so great things in the way of
mortality for them at their own hands, and had forgiven them
their sins even to the sin of His own bloodshedding, and by
the example of His resurrection had held forth immortality
as what they were to hope for and desire of Him. Therefore
now, mortifying the earthly desires of the old man, and
burning with the newness of spiritual life, according as the.

•232 Persecutions. Paul converted. Collection for the Saints.

CATE-

CHI-

1 eos.
SeeHeb
12, 3.

be Lord in the Gospel had enjoined, they sold all that they had,
and laid the prices of their properties at the feet of the
zandis Apostles, that they might distribute to each as each had need,
bus. and living in Christian love and concord, they said not that
Acts 2, any thing was their own, but they had all things common, and
•J4. 4,34. re of one soul and of one heart towards God. Afterwards

Acts 4

32—35. themselves also suffered persecution in the flesh from the
Acts 8, Jews, their carnal fellow-citizens, and were dispersed abroad,
that so by their being dispersed the name of Christ might be
preached more widely, and themselves likewise imitate the
patience of their Lord: in that lie Who had meekly suffered
them1, commanded them to become meek and to suffer for
His sake.

43. “ Of the number of these persecutors of the Saints was
the Apostle Paul, who also raged extremely against the
Christians: but afterwards, believing and being made an
Apostle, he was sent to preach the Gospel to the Gentiles,
enduring more grievous things for the name of Christ than
he had done against the name of Christ- But when he was
founding Churches throughout all the nations where he
preached the Gospel, he earnestly enjoined them, that,
(since they, coming from the worship of idols, and unskilled
to worship the one true God, could not easily serve God
with selling and making distribution of their property,) they
should make collections for those poor ones of the Saints who
were in the Churches of Judaea which had believed in
Christ; thus the teaching of the Apostle appointed the one
to be, as it were, soldiers, the others, as it were, tributaries of

Ps. ns, the provinces: placing Christ in the midst as a corner-stone,
(according as had been foretold of Him by the Prophet,) in
Whom both, as walls coming together from different points,
that is to say, from the Jews and from the Gentiles, might
be united in true kindred affection. But afterwards more
grievous and frequent persecutions arose from the nations
who believed not against the Church of Christ, and day by
day was the Lord’s saying fulfilled, when lie prophesied,
Mat. in, Behold, 1 send you as sheep in the midst of wolves.

44. “ But that vine which was spreading abroad her fruitful
branches throughout the whole world, as had been pro¬
phesied of her, and as the Lord Himself had foretold, made

22.

Is. 28,
16.

XXIV.

Heresies and Schisms. Christ's Coming to Judgment. 233

larger shoots, the more richly she was watered with the de
blood of the martyrs. And as throughout all lands
countless numbers died for the truth of the faith, the very zandis
persecuting kingdoms gave way, and bowed the neck of
pride, and turned themselves to know and worship Christ. ~

But it was fitting that this same vine, as had been often Johnio,
foretold by the Lord, should be pruned, and the unfruitful2
branches cut off from it, by which heresies and schisms in
different places were caused under the name of Christ, by
men who sought not His glory, but their own, by whose
differences the Church might be more and more exercised,
and both its doctrine and its patience be proved and made
clear.

45. “ All these things therefore, as we read of them fore¬
told so long before, so also do we perceive them accom¬
plished; and as the first Christians, in that they as yet saw
not the coming to pass of these things, were by miracles
moved to believe; so we, in that all these things have been
so fulfilled, as we read them in the Books, which were
written long before these things were fulfilled, wherein all
things were spoken of as future, and are now seen as present,
are built up unto faith, to believe, enduring and abiding in
the Lord, that those things also which remain will without
any doubt come to pass. Seeing that we still read of future
tribulations in the same Scriptures, and of that last day, the
Day of Judgment, wherein all the citizens of both these
cities will receive again their bodies and arise, and give an
account of their life before the Judgment- seat of Christ the
Judge. For He will come in the brightness of His power.

Who before deigned to come in the humiliation of His
humanity, and will separate all the godly from the ungodly,
not only from them who altogether would not believe in
Him, but from them also who believed in Him in vain and
without fruit ; about to give to the one an eternal kingdom
with Himself, to the others eternal punishment with the
devil. But as no joy springing from temporal things can be
found in any way like the Joy of Eternal Life, which
the Saints are hereafter to receive ; so no torment of temporal
punishments can be compared to the eternal torments of the
wicked.

234 Resurrection both of the Just and the Unjust.

de 46. “ Wherefore, brother, strengthen yourself in llis
c^Hr,E/ Name and llis help, in Whom you believe, against the
zandis tongues of them who make a mock at our faith, by whose
"b\£- mouth the devil speaketh seducing words, chiefly seeking to
xxv. make a mock at faith in the resurrection. But do you, of
yourself, believe that you will be, now that you have been,
seeing that, whereas before you were not, you now see that
you are. For where was that bulk of body, and that form
and knitting-together of limbs a few years ago, before you
were born, or even before you were conceived in your
mother’s womb? where was this bulk and this stature of your
body ? Came it not forth to light from the hidden secrets
of this creation, the Lord God invisibly forming it, and rose
up to this greatness and figure, by the determinate increase
which each age ministered? How then is it at all matter of
difficulty with God, Who in a moment draws together the
very piles of the clouds out of llis secret place, and covers
the heavens in an instant of time, to restore that quantity of
thy body as it was, in that He was able to make it as it was
not? Let thy belief therefore be strong and unshaken, that
things which seem, as though they perished, to be withdrawn
from human eyes, are safe and entire to the omnipotence of
God; Who when He shall so will, will renew them without
any delay or difficulty, that is, such only as his Justice
judges meet to be renewed: in order that men may give an
account of their actions in these very bodies in which they
performed them; and in these may deserve either the change
unto heavenly incorruption according to the deserts of their
godliness, or a condition of body subject to corruption
according to the deserts of their unrighteousness, not such as
death may bring to dissolution, but such as may afford
material for eternal pains.

47. “ Flee therefore by faith unmoveable and a good
life, flee, brother, those torments, wherein neither do the
tormentors fail, nor the tormented die; to whom it is never-
ending death, to be unable, in the midst of torments, to
die. And go on to glow with love and desire of the life
eternal of the Saints, wherein neither action will be attended
with toil, nor rest with sloth; wherein will be the praise of
God continuing and unfailing; no irksome feeling in the

Faith to end in sight. Temptations to leave the Church. 23 5

mind, no sense of fatigue in the body, no want, either of de
your own for you to desire relief, or of your neighbour’s for
you to hasten to administer it. God will be all the delight zandis
and fulness of that holy City, in Him and of Him living in Bus.
wisdom and blessedness. For we shall be made, as, accord¬
ing to His promise, xye hope and look for, equal to the
Angels of God, and equally with them have the enjoyment Luke20,
of that Trinity then by sight, in Which we now walk by^Cor.s
faith. For we believe what we see not, that by the very 7.
merits of this our faith we may deserve to see also, and to
cleave to, that which we believe ; that so the equality of the
Father, Son, and Holy Spirit, and the Unity of the very
Trinity, in what manner these three are One God ; these
things, we may now no longer cause to be heard in the
words of Faith, and in syllables of loud utterance, but may
in that silence drink them in by most pure and glowing
contemplation.

48. “ These things keep fixed in thy heart, and call upon
that God in Whom thou believest, that He defend thee
against the temptations of the devil: and be on thv guard,
lest that enemy creep upon thee secretly from any quarter,
who for a most malicious comfort in his own damnation
seeks for others with whom he may be condemned. For he
dares to tempt the Christian, not by means of them only,
who hate the Christian name, and grieve that the world hath
been overspread by that Name, and who wish still to be
servants of idols, and of the curious superstitions of demons;
but by means of those also whom a little above we men¬
tioned, as cut off from the unity of the Church, as when the
vine is pruned, who are called heretics or schismatics, does
he attempt at times the very same thing. Notwithstanding
at times also he attempts it, and endeavours to seduce men
by means of the Jews. But especially is this to be guarded
against, that each man be not tempted and deceived by
means of men who are in the Catholic Church itself, whom
it bears like the chaff until the time of its winnowing. For
on this account is God long-suffering towards them, both
that He may by means of their frowardness confirm, by
exercising, the faith and wisdom of His elect, and because
of their number many go forward, and taking pity upon their

‘23fi

Tent plat ion from sinners within the Church.

de own souls are turned with great earnestness to do things
CcAhT pleasing to God. For not all bv reason of the longsuffering
zAKDis0f God treasure up unto themselves wrath in the day ot

RUDI- ....

bus. wrath of His righteous judgment ; but many this same
longsuffering of the Almighty leads to most wholesome
sorrow of repentance. And until this take place, by means
of them is tried not only the longsuffering of them who
already hold the right wav, but also their pity. You are
about therefore to see many drunkards, covetous, deceivers,
gamesters, adulterers, fornicators, men who bind on them¬
selves sacrilegious charms, given up to enchanters, astro¬
logers, diviners, using all kinds of impious acts. You will
notice also that the very crowds fill the churches on the
festival-days of the Christians, which fill the theatres also on
the solemn days of the Pagans : and as you see these things,
you will be tempted to imitate them. And why say I, you
will see, what even now assuredly you are aware of? For
you are not ignorant, that many who are called Christians
arc workers of all these evil works, which l have briefly
noticed. And at times, perhaps, you are not unaware
that men, whom you know to be called Christians, do
more grievous things than these, llut if the mind with
which you have come be this, to do these things as if safe, you
arc in much error: nor will the name of Christ profit you,
when lie shall have begun to execute most severe Judgment,
Who before deigned to aid us with the greatest mercy. For
lie Himself toretold these things, and thus speaks in the
Matt. 7, Gospel ; Not even/ one that saith unto Me , Lord, Lord ,

<2 j 22 i %/

shall enter into the Kingdom of Heaven , but he that doeth
the will of Mg Father. Many shall say unto Me in that
dag, Lord, Lord, in Thy Name we hare eaten and drunken.
To all therefore who continue in such works the end is
condemnation. When therefore you shall see many not
only doing these things, but even defending and counselling
them, keep thyself close to the law of God, and follow not
those that transgress it. For not according to their under¬
standing, but according to llis truth, thou shalt be judged.

41). “ Unite yourself to the good, whom you see love with
you your King. For you will find many, if you also begin
lo be such yourself. For if at spectacles you used to wish

All trust to be in God. Ceremony to be explained. 237

to be with them, and to cleave to them who joined with you de
in loving charioteer, or hunter, or player of any kind ; how
much more ought you to be pleased to be united to those, zandis
who join with you in loving God, Who never will put any ^busV
man that loves Him to the blush of shame, in that not only
is He incapable of being overcome, but He will also render
them that love Him unconquerable. And yet not even in
good men themselves, who either go before you, or go with
you to God, ought you to place your hope, seeing that
neither ought you to place it in your own self, however great
progress you may make, but in Him Who by justifying you
maketh them and you such. For thou art sure of God, in
that He changes not; but of man, no one is wisely sure.

But if we ought to love those who are not yet just, in order
that they may be so, with how much greater warmth of
affection are they to be loved, who are already so? But it
is one thing to love man, another thing to place our hope in
man: and the difference is so great, as that God commands
the one, forbids the other. But if you shall suffer any either
insults or troubles for the name of Christ, and not fall from
the faith, nor err from the good way, you will receive a
greater reward ; but they who in these things yield to the
devil, lose even the less. But be thou humble before God,
that he suffer thee not to be tempted beyond thy strength.”

50. After this discourse he is to be asked whether he xxvi.
believe these things, and desire to observe them. And upon
his replying that he does, then must he be duly signed, and
treated after the manner of the Church. Concerning the
Sacrament indeed3 which he is receiving, when it hath been
well impressed upon him, that things visible are indeed signs
of things invisible, but that in them the things invisible
themselves are honoured: and that that kind1 consecrated 1 ‘ spe-
by prayer is not so to be esteemed of, as it is esteemed of inciem-’
any ordinary use, it is to be mentioned what signifies also
the language2 which he has heard, and what in him That2‘-e-the

form of

words

1 ‘ sane.’ Ben. suggests ‘ salis,’ mother’s womb.” Of the ceremonies used.

‘ of salt,’ (which is the meaning, but used in making a catechumen, see
cannot well be the reading ,) quoting Martene,b. i. c. i. art. 6 <fc”. Rituale
Conf. i. §. 1 1 . “ And now was 1 signed Romanum de Sacr. Bapt. Goar, Euch.

with the sign of His Cross, and “sea- Gr. p. 334.
soned with His salt, even from my

‘238 Caution for interpretations. A shorter Catechising.

de doth season, the likeness of W hich that matter bears. After-
c22?~ wards taking occasion from this we must admonish him, that
zandis if lie hear any thing even in the Scriptures which has a
V” carnal sound, although he understand it not, yet that he
believe that something spiritual is signified, relating to
holiness of conduct, and a future life. This however he
learns thus briefly, that, whatever he shall hear out of the
Canonical books, which he is not able to refer to the love ot
eternity and of truth and of holiness, and to the love ol our
neighbour, this he believes to have been spoken or done
under a figure ; and that he endeavour so to understand it,
as to refer ii to that twofold love. So also that he under¬
stand not his ‘ neighbour’ after a carnal sense, but every one
who may be with himself in that holy City, whether already
so, or whether he be not yet seen : and that he despair of no
man’s amendment, whom he sees living through the long-
Rom. 2, suffering of God for no other end, as the Apostle says,
4‘ except this, that he be brought to repentance.

51. If this discourse appear to you long, in which l have
supposed myself instructing an unlearned man, it is in your
power to state these things more briefly; longer however
than this I think not it ought to be ; although it makes a
great difference what the case itself at the time may suggest,
and what our auditors actually present may shew, that they
not only endure, but even desire. When however it is
necessary to be quick, observe how easily the whole matter
may be set forth. Again, suppose one to come, who wishes
to be a Christian ; then that upon being questioned, he have
given the same answer as the former; seeing that even if he
do not make this answer, we must say that he ought to have
made it; upon this we must put together all else we have
to say in the manner following.

52. * Truly, brother, that is great and true blessedness which
is promised to the Saints in another life: whilst all visible
things pass away, and all the pomp of this world, and its
overcarefulness, will perish, and are drawing with them to
destruction those who love them. From which destruction,
that is, from eternal punishment, God in II is mercy willing
to deliver men, if they be not their own enemies, and resist
not the mercy of their Creator, sent llis only-begotten Son,

Fall and Redemption of Man. Gift of the Spirit. 239

that is, His Word coequal with Himself, by Which He made de
all things. And He, continuing indeed in His own Divinity, CCAJXE"
and departing not from the Father, neither changed in any zandis
thing, yet by taking unto Himself Man, and appearing unto
men in mortal flesh, came to men: and as by one man who
was first created, that is, Adam, death entered into the human
race, in that he consented unto his wife, when she was seduced
by the devil, to transgress together the commandment of
God; so by one Man, Who is also God, the Son of God,

Jesus Christ, all past sins being blotted out, all that believe
in Him might enter into eternal life.

53. ‘ For all things which you now see taking place in thexxvii.
Church of God, and in the Name of Christ throughout the
whole world, were already foretold ages before, and as we
read of them, so do we see them, and are thence built up
unto faith. At one time there came a flood over the whole
earth, that sinners might be blotted out; and vet they who
escaped in the ark, shewed a sacrament of the future Church,
which now is floating on the waves of this world, and by the
wood of the Cross of Christ is delivered from being over¬
whelmed. It was prophesied to Abraham, a faithful servant
of God, one single man, that of him should be born a People,
who should worship the one God, among the rest of the
nations who worshipped idols; and all things which were
foretold to happen to that People, came to pass even as
they were foretold. For Christ also, Who is King of all
Saints, and God, was prophesied of among that People, as
about to come of the seed of Abraham himself, according to
the flesh, which He took to Himself, that all might be sons
likewise of Abraham who should follow his faith: Christ was
born of Man", a virgin, who was of that race. It was foretold
by the Prophets that He should suffer on the Cross by that
very People of the Jews, of whose race according to the flesh
He came: and so it was done. It was foretold that He
should rise again : He rose again, and, according to the very
predictions of the Prophets, He ascended into heaven, and
sent to His disciples the Holy Spirit. It was foretold not
only by the Prophets, but also by the Lord Jesus Christ
Himself, that His Church should be over the whole world,
spread abroad by martyrdoms and sufferings of the Saints:

CATE-

CHI-

ZANDIS

BUDI-

BUS.

Luke20

3G.

•240 Prophecy fulfilled a pledge of the future. Temptations.

and foretold then, when as yet His Name was both hidden
from the nations, and made a mock at, where known; and
yet in the might of His miracles, whether those which of
Himself, or which through His servants He wrought, whilst
these things are being proclaimed and believed, we now see
what was foretold fulfilled, and the very kings of the earth,
who before persecuted Christians, brought into subjection to
the yoke of Christ. It was foretold also that schisms and
heresies would go forth out of His Church, and in His name,
in places where they were able, would seek their own glory,
not Christ’s. And these things have been fulfilled.

54. ‘ Whether then will not those things which remain
come to pass ? It is clear that, as they being foretold came
to pass, so also will these things: whatsoever afilictions of
the righteous yet remain, and the day of Judgment, which
will separate all the ungodly from the righteous in the resur¬
rection of the dead: and not only them that are without the
Church, but also the chaff of the Church itself, which she
must endure with all long-suffering until the last winnowing,
will it separate unto the fire which is their due. But they
who make a mock at the resurrection, as thinking that this
flesh, in that it becomes corrupt, cannot rise again, will rise
again in it to punishment: and God will shew them, how that
He Who could make their bodies before they were, can in a
moment restore them as they were. But all the faithful, about
to reign with Christ, shall so rise again in the same body, as
to deserve also to be changed unto angelic incorruption; that
they may be made equal to the Angels of God, as the Lord
Himself promised; and may praise Him without any failing,
and without any weariness, ever living in Him, and of Him,
with such joy and blessedness, as can neither be spoken of,
nor thought of by man.

55. ‘ Do you therefore, believing these things, beware of
temptations, (because the devil seeks them who may perish
with him,) that not only by means of those who arc without
the Church, whether they be Pagans, or Jews, or Heretics,
that enemy deceive thee not; but also that you follow not
those whom you shall see in the very Catholic Church living
ill, either without moderation in the pleasures of the belly
and the throat, or unchaste, or given up to vain, over-curious,

Unite with the good; love sinners; hate their sins. 241

or unlawful acts, whether they be of the nature of spectacles, de
or charms, or divinations by means of devils, or living in the CCHI_"
pomp and arrogance of covetousness and pride, or in any life ZANDIS
which the law condemns and punishes: but rather that you bus.
join yourself to the good, whom you will easily discover, if
you also begin to be such; that together you may worship
and love God without looking for reward; because He
Himself will be all our reward, to enjoy in that life His
goodness and beauty. But He is to be loved, not in the
same manner as any thing which is seen with the eyes, but
as wisdom is loved, and truth, and holiness, and righteous¬
ness, and charity, and if there be any thing else which we
call of this sort, not after the manner in which these things
exist among men, but as they exist in the very well-spring of
incorruptible and unchangeable Wisdom. Whomsoever
therefore you shall see love these things, join thyself to them,
that through Christ, Who was made Man, that He might be
the Mediator between God and men, thou mayest be re¬
conciled to God. But perverse men, although they enter
the walls of the Church, yet think not that they will enter
into the kingdom of heaven, because when their time comes
they will be separated, if they change not for the better.

Follow therefore good men, bear with evil men, love all ;
since you know not what he will be to-morrow, who to-day is
evil. Yet love not their unrighteousness, but therefore love
themselves, that they may lay hold of righteousness; because
not only is the love of God commanded us, but the love of
our neighbour also, on which two commandments hangs theMat.22,
whole Law and the Prophets. Which no man fulfils, but°'~40'
he only who hath received the Gift, the Holy Spirit, AYho is
assuredly coequal with the Father and the Son, seeing that
this very Trinity is God ; in Which God is to be placed all
our hope. For in man it must not be placed, let him be
of what sort soever he will. For He by Whom we are
justified, is one thing; they, with whom we are justified,
are another. But the devil tempts not only through lusts,
but also through terrors of insults, and of pains, and of death
itself. But whatever a man shall have suffered for the
name of Christ, and for the hope of eternal life, and shall
have endured continuing firm, the greater reward .shall be

CATE-
CHI-
Z AND IS
RUDI-
BXJS.

•242 God helps Ihosc who are humble and merciful.

given him ; but if he shall yield to the devil, he shall be
condemned with him. But works of mercy, together with
godly humility, obtain from the Lord, that He suffer not
His servants to be tempted more than they are able to
bear.

S. AUGUSTINE

CONTINENCE.

St. Augustine speaks of his work on Continenre in Ep. 262, ad Darium
Comitem. Possidius Ind. c. 10. mentions it, and it is cited in the Col¬
lectanea of Bede or Floras, and by Eugypius. Erasmus is therefore
wrong in ascribing it to Hugo on the ground of the style, which is not
unlike that of the earlier discourses. It is evidently a discourse, and pro¬
bably for that reason unnoticed in the Retractations. The Manichsean
heresy is impugned after the manner of his early works. Ah. from Ben.

1. It is difficult to treat of the virtue of the soul, which is de
called Continence, in a manner fully suitable and worthy ;

but He, Whose great gift this virtue is, will help our little- tia.
ness under the burden of so great a weight. For He, Who i.
bestows it upon His faithful ones when they are continent,
Himself gives discourse of it to His ministers when they
speak. Lastly, of so great a matter purposing to speak
what Himself shall grant, in the first place we say and prove
that Continence is the gift of God. We have it written inwisd.8,
the Book of Wisdom, that no one can be continent, unless21,
God grant it. But the Lord, concerning that greater and
more glorious Continence itself, whereby there is continence
from the marriage bond, says, Not all can receive this saying, Mat. lib
hut they to whom it is given. And since marriage chastity11,
also itself cannot be guarded, unless there be Continence
from unlawful intercourse, the Apostle declared both to be
the gift of God, when He spake of both lives, that is, both
that of marriage and that without marriage, saying, I would i Cor.
that all men were so as myself ; but each hath his ou n gift "
from God; one in this manner , another in that manner.

2. And lest it should seem that necessary Continence was
to be hoped for from the Lord only in respect of the lust of
the lower parts of the flesh, it is also sung in the Psalm;

Set, O Lord, a watch to my mouth, and a door of Conti- Ps. 141,
nence around my lips. But in this witness of the divine3,

R 2

244

Every action is first a word in the heart.

DE speech, if we understand ‘mouth’ as we ought to under-

COXTI- , . . °

nes- stand it, we perceive how great a gift of God Continence
TIA- there set is. Forsooth it is little to contain the mouth of the
body, lest any thing burst forth thence, which is not for
the better, through the sound of the voice. For there is,
within, the mouth of the heart, where he, who spake these
words, and wrote them for us to speak, desired of the Lord
that the watch and door of Continence should be set for
him. For many things we say not with the mouth of the
body, and cry aloud with the heart: but there goes forth
from the mouth of the body no word of any thing, whereof
there is silence in the heart. Therefore what flows not forth
thence, sounds not abroad: but what flows forth thence, if it
be evil, although it move not the tongue, defiles the soul.
1 herefore Continence must be set there, where the conscience
even of them who are silent speaks. For it is brought to pass
by means of the door of Continence, that there go not forth
thence that, which, even when the lips of the flesh are closed,
pollutes the life of him that hath the thought,
ii. 3. Lastly, to shew more plainly the inner mouth, which
P«. 141, bv these words he meant, after having said, Set a watch, O
Lord, to my mouth, and a door of Continence around my
lips, he added straightway, Cause not my heart to fall aside
into evil words. The falling aside of the heart, what is it
but the consent ? For he hath not yet spoken, whosoever in
his heart hath with no falling aside of the heart consented
unto suggestions that meet him of each several thing that is
seen. But, if he hath consented, he hath already spoken in
his heart, although he hath not uttered sound by the mouth;
although lie hath not done with hand or any part whatever
of the body, yet hath he done what in his thought he hath
already determined that he is to do: guilty by the divine
laws, although hidden to human senses; the word having
been spoken in the heart, no deed having been committed
through the body. But in no case would he have moved
the limb without, in a deed, the beginning of which deed
had not gone before within in word. For it is no lie that is
Ecclus. written, that The beginning of every work is a uord. For-
ixx! sooth men do many things with mouth closed, tongue quiet,
voice bridled ; but yet they do nothing by work of the body,

Our Lord speaks of what comes from the mouth of the heart. 245

which they have not before spoken in the heart. And de
through this since there are many sins in inward sayings
which are not in outward deeds, whereas there are none in
outward deeds, which do not go before in inward sayings,
there will be purity of innocence from both, if the door of
Continence be set around the inward lips.

4. For which cause our Lord Himself also with His own

mouth saith, Cleanse what are within, and what are without Mat. 23,

will he clean. And, also, in another place, when He was
refuting the foolish speeches of the Jews, in that they spake
evil against His disciples eating with unwashen hands; Not Mat.is,
what enteretli into the mouth, said He, defleth the man:
hut what cometli forth out of the mouth, that defleth the
man. Which sentence, if the whole of it be taken of
the mouth of the body, is absurd. For neither doth
vomit defile him, whom food defileth not. Forsooth food
entereth into the mouth, vomit proceedeth forth out of
the mouth. But without doubt the former words relate
to the mouth of the flesh, where He says, Not what
entereth into the mouth defleth the man, but the latter words
to the mouth of the heart, where He saith, But what pro- Mat. 15,
cecdeth forth out of the mouth, this defleth the man. 1 ^ 20'
Lastly, when the Apostle Peter sought of Him an ex¬
planation of this as of a parable, He answered, Are ye also
yet without understanding ? understand ye not, that what¬
soever entereth into the mouth, goeth into the belly, and is
cast out into the draught ? Here surely we perceive the
mouth of the flesh, into which the food enters. But in what
He next adds, in order that we might recognise the mouth
of the heart, the slowness of our heart would not follow, did
not the Truth deign to walk even with the slow. For He
saith, But what things go forth from the mouth, go out of
the heart ; as though He should say, When you hear it said
from the mouth, understand ‘ from the heart.’ I say both,
but I set forth one by the other. The inner man hath an
inner mouth, and this the inner ear discerns : what things
go forth from this mouth, go out of the heart, and they defde
the man. Then having left the term mouth, which may be
understood also of the body, He shews more openly what
He is saying. For from the heart go out, saith He, evil

*246 The heart duly kept consents not to ill thoughts.

de thoughts, murders, adulteries, fornications, thefts, false
c£en- witness, blasphemies ; these are what defile the man. There
TIA- is surely no one of those evils, which can be committed also
by the members of the body, but that the evil thoughts go
before and defile the man, although something hinder the
sinful and wicked deeds of the body from following. For if,
because power is not given, the hand is free from the murder
of a man, is the heart of the murderer forsooth therefore
clean from sin ? Or if she be chaste, whom one unchaste
wishes to commit adultery with, hath he on that account failed
to commit adultery with her in his heart ? Or if the harlot be
not found in the brothel, doth he, who seeks her, on that
account fail to commit fornication in his heart? Or if time
and place be wanting to one who wishes to hurt his neigh¬
bour by a lie, hath he on that account failed already to
speak false witness with his inner mouth ? Or if any one
fearing men, dare not utter aloud blasphemy with tongue of
flesh, is he on this account guiltless of this crime, who sailh

Pa. 14, in his heart, There is no God. Thus all the other evil deeds
1. .

of men, which no motion of the body performs, of which no
sense of the body is conscious, have their own secret criminals,
who are also polluted by consent alone in thought, that is,
by evil words of the inner mouth. Into which he (the
Psalmist) fearing lest his heart should fall aside, asks of the
Lord that the door of Continence be set around the lips of
this mouth, to contain the heart, that it fall not aside into
evil words : but contain it, by not suffering thought to pro¬
ceed to consent: for thus, according to the precept of the
Rom. G, Apostle, sin reigneth not in our mortal body, nor do we yield
I2' 1J* our members as weapons of unrighteousness unto sin. From
fulfilling which precept they are surely far removed, who on
this account turn not their members to sin, because no power
is allowed them : and if this be present, straightway by the
motions of their members, as of weapons, they shew, who
reigneth in them within. Wherefore, so far as is in them¬
selves, they yield their members weapons of unrighteousness
unto sin ; because this is what they wish, which for this
reason they yield not, because they are not able.

5. And on this account that, which, the parts that beget
being bridled by modesty, is most chiefly and properly to be

•247

Evil hist within now repressed by Continence.

called Continence, is violated by no transgression, if the de
higher Continence, concerning which we have been some ' ”-en-
time speaking, be preserved in the heart. For this reason TIA-
the Lord, after He had said, For from the heart go forth evil
thoughts, then went on to add what it is that belongs to evil
thoughts, murders, adulteries, and the rest. He spake not of
all; but, having named certain by way of instance, He taught
that we are to understand others also. Of which there is no
one that can take place, unless an evil thought have gone
before, whereby that is prepared within, which is done without,
and going forth out of the mouth of the heart already defiles
the man, although, through no power being granted, it be not
done without by means of the members of the body. When
therefore a door of Continence hath been set in the mouth of
the heart, whence go out all that defile the man, if nothing
such be permitted to go out thence, there followeth a purity,
wherein now the conscience may rejoice; although there be
not as yet that perfection, wherein Continence shall not
strive with vice. But now, so long as the flesh lusteth against Gal. 5,
the spirit, and the spirit against the flesh, it is enough for l7‘
us not to consent unto the evils which we feel in us. But,
when that consent takes place, then there goeth out of the
mouth of the heart what defileth the man. But when through
Continence consent is withheld, the evil of the lust of the
flesh, against which the lust of the spirit fights, is not suffered
to harm.

6. But it is one thing to fight well, which now is, when ifi.
the strife1 of death is resisted ; another thing not to have an ! (rea-d-

u jng viT-

adversary, which will then be, when death, the last enemy, XoS)
shall be destroyed. For Continence also itself, when it i5C55
curbs and restrains lusts, at once both seeks the good unto ib. 26.
the immortality of which we aim, and rejects the evil with
which in this mortality we contend. Of the one it is forsooth
the lover and beholder, but of the other both the enemy and
witness : both seeking what becomes, and fleeing what misbe¬
comes. Assuredly Continence would not labour in curbing
lusts, if we had no wishes contrary to what is becoming, if
there were no opposition on the part of evil lust unto our
good will. The Apostle cries aloud, 1 know, saith he, that Rom- 7,
there dwelleth not in me, that is in my flesh, good. For to

•24!?

The I.aw detects, grace atone conquers sin.

Dt will lieth near to me, but to accomplish good I Jind not.
six. For now good can be done, so far as that there be no assent
TIA- given unto evil lust : but good will be accomplished, when
the evil lust itself shall come to an end. And also the same
teacher of the Gentiles cries aloud, 1 take pleasure together
with the law of God after the inner man : but I see another
law in mg members, leaning against the law of mg mind.

7. This conflict none experience in themselves, save such
as war on the side of the virtues, and war down the vices:
nor doth any thing storm the evil of lust, save the good of
Continence. But there are, who, being utterly ignorant of
the law of God, account not evil lusts among their enemies,
and through wretched blindness being slaves to them, over
and above think themselves also blessed, by satisfying them
rather than taming them. But whoso through the Law have
Rom. 3, come to know them, ( For through the Law is the knowledge
Rom. 7, rf sini and, Lust, sailh he, I knew not, unless the Law
7- should sag, Thou shall not lust after,) and yet are over¬
come by their assault, because they live under the Law,
whereby what is good is commanded, but not also given :
they live not under Grace, which gives through the Holy
Spirit what is commanded through the Law : unto these the
Law therefore entered, that in them the offence might abound.
Rom. 6, The prohibition increased the lust, and made it nnconquered:

that there might be transgression also, which without the
Rom. 4, Law was not, although there was sin. For ichcre there is not
Laic, neither is there transgression. Thus the Law, Grace
not helping, forbidding sin, became over and above the
l Cor. strength of sin : whence the Apostle saith, The Law is the
lo’ S(renrji/t 0f si,i, Xor is it to be wondered at, that man’s

weakness even from the good Law added strength to evil,
whilst it trusts to fulfil the Law itself of its own strength.
Rom. Forsooth being ignorant of the righteousness of God, which
10’ J' He gives unto the weak, and wishing to establish his own,
of which the weak is void, he was not made subject to the
righteousness of God, reprobate and proud. But if the Law,
as a schoolmaster, lead unto Grace one made an offender, as
though for this purpose more grievously wounded, that he
may desire a Physician; against the baneful sweetness,
whereby lust prevailed, the Lord gives a sweetness that

249

Life of grace a deadly warfare against lust.

worketh good, that by it Continence may the more delight, de
and our land gioeth her fruit, whereby the soldier is fed, who NEN_
by the help of tbe Lord wars down sin. _ TIAj_

8. Such soldiers the Apostolic trumpet enkindles for battle 12' ’

with that sound, Therefore let ho/, saith he, sin reign in your Itom. 6,
mortal body to obey its lusts; nor yield your members weapons 14'

of unrighteousness unto sin; but yield yourselves unto God, as
living in place of dead, and your members weapons of righte¬
ousness unto God. For sin shall not rule over you. For ye are
not under the Law, but under Grace. And in another place,
Therefore, saith he, brethren, we are debtors, not to the fesh, Ronn 8,
to live after the flesh. For if ye shall live after the flesh, ye
shall die; but if by the Spirit ye shall mortify the deeds of
the flesh, ye shall live. For as many as are led by the Spirit
of God, these are sons of God. This therefore is the business
in hand, so long as this our mortal life under Grace lasts,
that sin, that is the lust of sin, (for this he in this place calls
by the name of sin,) reign not in this our mortal body. But
it is then shewn to reign, if obedience be yielded to its
desires. There is therefore in us lust of sin, which must not
be suffered to reign; there are its desires, which we must not
obey, lest obeying it reign over us. Wherefore let not lust
usurp our members, but let Continence claim them for
herself ; that they be weapons of righteousness unto God,
that they be not weapons of unrighteousness unto sin; for
thus sin shall not rule over us. For we are not under the
Law, which indeed commandeth what is good yet giveth it
not: but we are under Grace, which, making us to love that
which the Law commands, is able to rule over the free.

9. And also, when he exhorts us, that we live not after
the flesh, lest we die, but that by the Spirit we mortify the
deeds of the flesh, that we may live ; surely the trumpet
which sounds, shews the war in which we are engaged,
and enkindles us to contend keenly, and to do our enemies

to death ', that we be not done to death by them. But who 1 morti
those enemies are, it hath set forth plainly enough. For
those are they, whom it willed should be done to death by
us, that is to say, the works of the flesh. For so it saith,

But if by the Spirit ye shall mortify the deeds of the flesh,
ye shall live. And in order that we may know what these

250 Works of the Spirit and of the flesh contrasted.

de are, let us hear the same in like manner writing unto the
C°en-' Galatians, and saying, But the works of the flesh are
T1A- manifest , which are, fornications, uncleannesses, luxuries,
idolatry, witchcrafts, hatreds, contentions, emulations,
wraths, strifes, heresies, envyings, drunkennesses, revel/ings,
and such like ; of which I foretel to you, as I have
foretold, that they who do such things shall not possess the
kingdom of God. For the very war there also was he shew¬
ing, that he should speak of these, aud unto the death-doing
of these enemies was he calling up the soldiers of Christ by
the same heavenly and spiritual trumpet. For he had said
Gal. 5, above, But I say, walk in the Spirit, and perform ye not

1 fi 1 fl

‘ the lusts of the flesh. For the flesh lusteth against the
Spirit, and the Spirit against the flesh. For these are
opposed one to the other, that ye do not what ye would.
But if ye are led by the Spirit, ye are not under the Txiw.
Therefore being set under Grace, he would have them have
that conflict against the works of the flesh. Aud in order to
point out these works of the flesh, he added what I have
mentioned above. But the works of the flesh are manifest,
which are, fornications, and the rest, whether what he
mentioned, or whether what he admonished were to be
understood, chiefly as he added, and such like. Lastly, in
this battle, against what is in a manner the carnal army
Gal. 6, leading forth as it were another spiritual line, But the fruit
~2' ‘3‘ qf the Spirit is, saith he, charity, joy, peace, long-suffering,
kindness, goodness, faith, gentleness, continence ; against
such there is no law. lie saith not ‘ against these,’ lest they
should be thought to be alone : although even were he to say
this, we ought to understand all, whatever goods of the same
kind we could think of: but he saith, against such, that is to
say, both these and whatsoever are such like. However, in
that among the goods of which he made mention, he set
Continence in the last* place, (concerning which we have
now undertaken to treat, and on account of which we have
already said much,) he willed that it should in an especial
manner cleave to our miuds. Forsooth this same is of great
avail in this case, wherein the Spirit lusteth against the llesh ;
forasmuch as in a certain way it crucifies the lusts of the
* V ulg. adds, ‘ patient in , modest ia, castitas.’

251

Living after man in any way is carnal.

flesh. Whence, after the Apostle had thus spoken, he added de
straightway, But they who are Jesus Christ's have crucified NEN_
their own flesh , with the passions and lusts. This is the TI±_
acting of Continence: thus the works of the flesh are done to 24a ' ’
death. But they do to death those, whom falling away
from Continence lust draweth into consent to do such
works.

10. But in order that we fall not away from Continence, iv.
we ought to watch specially against those snares of the
suggestions of the devil, that we presume not of our own
strength. For, Cursed is every one that setteth his hope in Jer. 17,
man. And who is he, but man ? We cannot therefore truly

say that he setteth not his hope in man, who setteth it in
himself. For this also, to ‘ live after man,’ what is it but to
{ live after the flesh ?’ Whoso therefore is tempted by such
a suggestion, let him hear, and, if he have any Christian
feeling, let him tremble. Let him hear, I say, If ye shall
live after the flesh, ye shall die.

11. But some one will say to me that it is one thing to
live after man, another thing to live after the flesh ; because
man forsooth is a rational creature, and there is in him
a rational soul, whereby he differs from the beast: but
the flesh is the lowest and earthly part of man, and thus to
live after it is faulty : and for this reason, he who lives after
man, assuredly lives not after the flesh, but rather after that
part of man, whereby he is man, that is, after the spirit ot the
mind whereby he excels the beasts. But this discussion is
perhaps of some force in the schools of philosophers : but
we, in order to understand the Apostle of Christ, ought to
observe in what manner the Christian books are used to
speak ; at any rare it is the belief of all of us, to whom to live
is Christ, that Man was taken unto Himself by the Word of
God, not surely without a rational soul, as certain heretics

will have it ; and yet we read, The Word was made flesh. John l,
What is to be here understood by ‘ flesh,’ but Man ? And all LJie 3>
flesh shall see the salvation of God. What can be under¬
stood, but all men ? Unto Thee shall all flesh come. Ps-65, 2.
What is it, but all men ? Thou hast given unto Him power Johni7,
over all flesh. What is it, but all men ? Of the works of the Rom. 3,
Law shall no flesh be justified. What is it, but no man shall20-

252 Living to self is forbidden as living to man.

de be justified ? And this the same Apostle in another place
^kex-' confessing* more plainly saith, Man shall not be justified of
TIA- the works of the Law. The Corinthians also he rebukes,
^.aL 2> saying, Are ye not carnal, and u-alk after man ? After he
l Cor. 3, had called them carnal, he sailli not, ye walk after the flesh,
but after man, forasmuch as by this also what would he have
understood, but after the flesh f For surely if to walk, that
is, to live, after the flesh deserved blame, but after man
deserved praise, he would not say by way of rebuke, ye
walk after man. Let man recognise the reproach ; let him
change his purpose, let him shun destruction. Hear thou
man : walk not thou after man, but after Him Who made man.
ball not thou away from Him Who made thee, even unto
2 Cor. 3, thyself. For a man said, who yet lived not after man, Not
that we are sufficient to think any thing from ourselves,
as though of ourselves : but our sufficiency is of God. Con¬
sider if he lived after man, who spake these things with
truth. Therefore the Apostle, admonishing man not to live
after man, restores man to God. But whoso liveth not after
man, but after God, assuredly liveth not even after himself,
because himself also is a man. But he is therefore said
also to live after the flesh, when he so lives ; because also
when the flesh alone hath been named, man is understood,
as we have already shewn: just as when the soul alone hath
Rom. been named, man is understood : whence it is said, Let

1 O 1

’ • every sold be subject unto the higher powers, that is, every
Gen.46, man; and, Seventy-five souls went down into Egypt with
Jacob, that is, seventy-five men. Therefore live thou not
after thyself, O man : thou hadst thence perished, but thou
wast sought. Live not then, I say, after thyself, O man ;
thou hadst thence perished, but thou wast found. Accuse
not thou the nature of the flesh, when you hear it said,
Rom. 8, If ye shall live after the flesh, ye shall die. For thus

1 3 * • •

could it be said, and most truly could it, If ye shall live
after yourselves, ye shall die. For the devil hath not flesh,
John 8, and yet, because he would live after himself, he abode not in
Ai‘ the truth. What wonder therefore, if, living after himself,
when he speakelh a lie, he speaketh of his own, which the
Truth spake truly of him.

Rom. e. 12* When, therefore, you hear it said, Sin shall not reign
14.

Continence is of God's Spirit. It forbears excuses. 253

over you ; have not thou confidence of thyself, that sin de
reign not over thee, but of Him, unto Whom a certain Saint
saith in prayer, Direct my paths after Thy Word, and TIA-
let no iniquity have dominion over me. For lest haply, Ps. 119,
after that we had heard, sin shall not reign over you, 133‘
we should lift up ourselves, and lay this to our own strength,
straightway the Apostle saw this, and added, For ye are not
under the Law, but under Grace. Therefore, Grace causeth
that sin reign not over you. Do not thou, therefore, have
confidence of thyself, lest it thence reign much more over
thee. And, when we hear it said, If by the Spirit ye shall Rom. 8,
mortify the deeds of the flesh , ye shall live, let us not lay13'
this so great good unto our own spirit, as though of itself it
can do this. For, in order that we should not entertain that
carnal sense, the spirit being dead rather than that which
putteth others to death, straightway he added, For as many Kom. s,
as are led by the Spirit of God, these are sons of God . 14,
Therefore that by our spirit we may mortify the works of the
flesh, we are led by the Spirit of God, Who gives Continence,
whereby to curb, tame, overcome lust.

13. In this so great conflict, wherein man under Grace
lives, and when, being aided, he fights well, rejoices in the
Lord with trembling, there yet are not wanting even to valiant
warriors, and mortifiers however unconquered of the works
of the flesh, some wounds of sins, for the healing of which
they may say daily, Forgive us our debts: against the same Matt. 6,
vices, and against the devil the prince and king of vices,12'
striving with much greater watchfulness and keenness by
the very prayer, that his deadly suggestions avail not aught,
whereby he further urges the sinner to excuse rather
than accuse his own sins ; and thus those wounds not only
be not healed, but also, although they were not deadly, yet
may be pressed home to grievous and fatal harm. And here
therefore there is need of a more cautious Continence,
whereby to restrain the proud appetite of man ; whereby
he is self-pleased, and unwilling to be found worthy of
blame, and disdains, when he sins, to be convicted that he
himself has sinned; not with healthful humility taking upon
him to accuse himself, but rather with fatal arrogance seeking
to find an excuse. In order to restrain this pride, he, whose

CONTI-

NEN-

TIA.

Ps. 141,
3. 4.

•254 Excuses useless before God. Those of fatalism blasphemous.

words I have already set down above, and, as 1 could, com¬
mended, sought Continence from the Lord. For, after that he
had said, Set , O Lord , a watch to my mouth , and a door of
Continence around my lips. Make not my heart to fall
aside unto evil words; explaining more clearly whereof he
spake this, he saith, to make excuses in sins. For what more
evil than these words, whereby the evil man denies that he
is evil, although convicted of an evil work, which he cannot
deny. And since he cannot hide the deed, or say that it is
well done, and still sees that it is clear that it was done by
him, he seeks to refer to another what he hath done, as
though he could remove thence what he hath deserved.
BeiDg unwilling that himself be guilty, he rather adds to his
guilt, and by excusing, not accusing, his own sins, he knows
not that he is putting from him, not punishment, but pardon.
For before human judges, forasmuch as they may be deceived,
it seems to profit somewhat for the time, to cleanse as it were
what hath been done amiss by any deceit whatever; but
before God, Who cannot be deceived, we are to use, not
a deceitful defence, but a true confession of sins.

14. And some indeed, who are used to excuse their own
sins, complain that they are driven to sin by fate, as though
the stars had decreed this, and heaven had first sinned by
decreeing such, in order that man should after sin by com¬
mitting such, and thus had rather impute their sin to fortune:
who think that all things are driven to and fro by chance
accidents, and yet contend that this their wisdom and
assertion is not of chance rashness, but of ascertained reason.
What madness then is it, to lay to reason their discussions,
and to make their actions subject to accidents! Others refer
to the devil the whole of what they do ill: and will not have
even a share with him, whereas they may suspect whether he by
hidden suggestions hath persuaded them to evil, and on the
other hand cannot doubt that they have consented to those
suggestions, from whatever source they have come. There
are also they who extend their defence of self unto an accu¬
sation of God, wretched by the divine judgment, but blas¬
phemers by their own madness. For against Him they bring
in from a contrary principle a substance of evil rebelling,
which He could not have resisted, had He not blended with

Evil not self -existent. Sin never really unpunished. 255

that same that was rebelling a portion of His own Substance de
and Nature, for it to contaminate and corrupt; and they say c°^''
that they then sin when the nature of evil prevails over the T1A-
nature of God, This is that most unclean madness of the
Manichmans, whose devilish devices the undoubted truth
most easily overthrows ; which confesses that the nature of
God is incapable of contamination and corruption. But
what wicked contamination and corruption do they not
deserve to have believed of them, by whom God, Who is
good in the very highest degree, and in a way that admits
not of comparison, is believed to be capable of contamination
and corruption ?

15. And there are also they who in excuse of their sins so vi.
accuse God, as to say that sins are pleasing to Him. For, if
they were displeasing, say they, surely by His most Almighty
power He would by no means suffer them to take place. As
though indeed God suffered sins to be unpunished, even in
the case of those whom by remission of sins He frees from
eternal punishment! No one forsooth receives pardon of
more grievous punishment due, unless he hath suffered some
punishment, be it what it may, although far less than what
was due: and the fulness of mercy is so conveyed, as that
the justice also of discipline is not abandoned. For also sin,
which seems unavenged, hath its own attendant punishment,
so that there is no one but by reason of what he hath done
either suffers pain from bitterness, or suffers not through
blindness. As therefore you say, Why doth He permit those
things, if they are displeasing? so I say, Why doth He punish
them, if they are pleasing? And thus, as I confess that
those things would not take place at all, unless they were
permitted by the Almighty, so confess thou that what are
punished by the Just One ought not to be done; in order
that, by not doing what He punishes, we may deserve to
learn of Him, why He permits to exist what He punishes.

For, as it is vviitten, solid food is for the perfect , wherein Heb. 5,
they who have made good progress already understand, that14'
it pertained rather unto the Almighty power of God, to allow
the existence of evils coming from the free choice of the
" ill. So great forsooth is His Almighty goodness, as that
even of evil He can make good, either by pardoning, or by

256 Good men still have faults. Man why free to sin.

de healing, or by fitting and turning unto the profit of the
pious, or even by most justly taking vengeance. For all
TIA- these are good, and most worthy a good and Almighty God:
and yet they are not made save of evils. What therefore
better, what more Almighty, than He, \\ ho, whereas He
maketh no evil, even of evils maketli well? They who have
Matt. 6, done ill cry unto Him, Forgive us our debts; He hears, He
pardons. Their own evils have hurt the sinners; He helps
and heals their sicknesses. The enemies of His people rage;
of their rage He makes martyrs. Lastly, also, He condemns
those, whom He judges worthy of condemnation ; although
they suffer their own evils, yet He doetli what is good, h or
what is just cannot but be good, and assuredly as sin is un¬
just, so the punishment of sin is just.

16. But God wanted not power to make man such as that
he should not be able to sin: but He chose rather to make
* cui ad- him such, as that it should lie in his power1 to sin, if lie
jaceret. wou](j. not to sin, if he would not; forbidding the one,
enjoining the other; that it might be to him first a good
desert not to sin, and after a just reward not to be able to
sin. For such also at the last will lie make His Saints, as
to be without all power to sin. Such forsooth even now
hath He His Angels, whom in Him we so love, as to have
no fear for any of them, lest by sinning he become a devil.
And this we presume not of any just man in this mortal life.
But we trust that all will be such in that immortal life. For
Almighty God Who worketh good even of our evils, what
good will He give, when lie shall have set us free from all
evils ? Much may be said more fully and more subtilly on
the good use of evil; but this is not what we have under¬
taken in our present discourse, and we must avoid in it excess
of length.

vii. ]7. Now therefore let us return to that, wherefore we have
said what we have. Wc have need of Continence, and we
know it to be a divine gift, that our heart fall not away unto
evil words, to make excuses in sins. But what sin is there
but that we have need of Continence to restrain it from
being committed, since it is this very Continence which,
in case it have been committed, restrains it from being
defended by wicked pride ? Universally therefore we have

Peace the prize of Continence. All Nature good. 257

need of Continence, in order to turn away from evil. But to be
do good seems to pertain to another virtue, that is, to CN°”!'
righteousness'. This the sacred Psalm admonishes us, TIA-
where we read, T urn away from evil, and do good. But^T^''
with what end we do this, it adds bye and bye, saying, Seek Ps. 34,
peace, and ensue it. For we shall then have perfect peace,14'
when, our nature cleaving inseparably to its Creator, we
shall have nothing of ourselves opposed to ourselves. This
our Saviour also Himself would have us to understand, so
far as seems to me, when lie said, Let your loins be girt, and L_ul£el2>
your lamps burning. What is it, to gird the loins? To
restrain lusts, which is the work of continence. But to have
lamps burning is to shine and glow with good works, which
is the work of righteousness. Nor was He here silent with
what end we do these things, adding and saying, And you Lukei2,
like unto men waiting for their Lord, when He cometh fro?n3G'
the marriage. But, when He shall have come, He will
reward us, who have kept ourselves from those things which
lust, and have done those things which charity hath bidden
us : that we may reign in His perfect and eternal peace,
without any strife of evil, and with the highest delight of
good.

18. All we therefore, who believe in the Living and True
God, Whose Nature, being in the highest sense good and
incapable of change, neither doth any evil, nor suffers any
evil, from Whom is every good, even that which admits of
decrease, and Who admitsfnot at all of decrease in His own
Good, Which is’Himself, when we hear the Apostle saying,

Walk in the Spirit, and perform ye not the lusts of the flesh. Gal. 5,
For the flesh lusteth against the Spirit, and the Spirit against 16' 1 ‘ '
the flesh : For these are opposed one to another, that ye, do
not what ye woidd. Far be it from us to believe, what the
madness of the Manichees believes, that there are here
shewn two natures or principles contrary one to another at
strife, the one nature of good, the other of evil. Altogether
these two are both good; both the Spirit is a good, and the
flesh a good: and man, who is composed of both, one ruling,
the other obeying, is assuredly a good, but a good capable
of change, which yet could not be made save by a Good
incapable of change, -by Whom was created every good,

558 Sinful lust is not nature, but a disease of nature.

de whether small or great; but how small soever, yet made by
x en - " What is Great; and how great soever, yet no way to be com-
T1^- pared with the greatness of the Maker. But in this nature
of man, that is good, and well formed and ordered by One
That is Good, there is now war, since there is not yet health.
Let the sickness be healed, there is peace. But that sick¬
ness fault hath deserved, not nature hath had. And this
fault indeed through the laver of regeneration the grace of
God hath already remitted unto the faithful; but under the
hands of the same Physician nature as yet striveth with its
sickness. But in such a conflict victory will be entire
soundness; and that, soundness not for a time, but for ever:
wherein not only this sickness is to come to an end, but also
none to arise after it. Wherefore the just man addresseth his soul
Ps. 103, and saith, Bless the Lord, O my soul, and forget not all His
3' returns; Who becometh propitious to all thy iniquities , Who
healeth all thy sicknesses, lie becometh propitious to our
iniquities, when lie pardons sins: lie heals sicknesses when
He restrains evil desires. He becometh propitious unto
iniquities by the grant of forgiveness: He heals sicknesses,
by the grant of continence. The one was done in Baptism
to persons confessing; the other is done in the strife to
persons contending; wherein through Ilis help we are to
overcome our disease. Even now the one is done, when we
Matt. 6, are heard, saying, Forgive us our debts; but the other, when
James’] we arc heard, saying, Lead us not into temptation. For every
,4- one is tempted, saith the Apostle James, being drawn away
and enticed by his own lust. And against this fault there is
sought the help of medicine from Him, Who can heal all
such sicknesses, not by the removal of a nature that is alien
from us, but in the renewal of our own nature. Whence
also the above-mentioned Apostle saith not, Every one is
templed by lust, but added, by his own : that he who hears
Ps.4i,4. n,ay understand, how he ought to cry, I said, Lord, have
mercy upon me, heal my sold, for I have sinned against
Thee. For it would not have needed healing, had it not
1 vitias- corrupted' itself by sinning, so that its own flesh should lust
Ret‘ against it, that is, itself should be opposed to itself, on that
side, wherein in the flesh it was made sick,
viii. 19. For the flesh lusts after nothing save through the soul.

The spirit not consenting to sin sni'es the flesh. 259

but the flesh is said to lust against the spirit, when the soul de
with fleshly lust wrestles against the spirit. This whole are
we: and the flesh itself, which on the departure of the soul T1A-
dies, the lowest part of us is not put away as what we are to
flee from, but is laid aside as what we are to receive again,
and, after having received it, never again to leave. But there 1 Cor-
is sown an animal body , there shall rise again a spiritual
body. Then from that time the flesh will not lust after any
thing against the spirit, when as itself also shall be called
spiritual, forasmuch as not only without any opposition, but
also without any need of bodily aliment, it shall be for ever
made subject unto the spirit, to be quickened by Christ.
Therefore these two things, which are now opposed the one
to the other within us, since we exist in both, let us pray and
endeavour that they may agree. For we ought not to think
the one of them an enemy, but the fault, whereby the flesh
lusteth against the spirit: and this, when healed, will itself
cease to exist, and either substance will be safe, and no strife
between either. Let us hear the Apostle; I know, saith he, Rom- 7,
that there dwelleth not in me, that is, in my flesh , any good.

This certainly he saith; that the fault of the flesh, in a good
thing, is not good; and, when this shall have ceased to
exist, it will be flesh, but it will not be now corrupted, or
faulty1 flesh. And yet that this pertains to our nature the 1 vitiata
same teacher shews, by saying, first, I know that there dwelleth ti0Sa!
not in me, in order to expound which, he added, that is, in
my flesh, any good. Therefore he saith that his flesh is
himself. It is not then itself that is our enemy: and when
its faults are resisted, itself is loved, because itself is cared
for; For no one ever hated his own flesh, as the Apostle Eph. 6,
himself saith. And in another place he saith, So then I myself^'
with the mind serve the Law of God, but with the flesh the law
of sin. Let them hear that have ears. So then I myself 1 >

I with the mind, 1 with the flesh, but with the mind I serve
the Law of God, but with the flesh the law of sin. How with
the flesh the law of sin ? was it at all by consenting unto
fleshly lust? Far be it! but by having there motions of
desires which he would not have, and yet had. But, by not
consenting to them, with the mind he served the Law of
God, and kept his members from becoming weapons of sins.

s 2

*260 Neither good nor evil perfected till hereafter .

DE 20. There are therefore in us evil desires, by consenting
Cnkn- " not lulto which we live not ill: there are in us lusts of sins,
TIA- by obeying not which we perfect not evil, but by having
them do not as yet perfect good. The -Apostle shews both,
that neither is good here perfected, where evil is so lusted
after, nor evil here perfected, whereas such lust is not
I?om. 7, obeyed. The one forsooth he shews, where he savs, To will
is present with me , hut to perfect good is not ; the other, where
®al-6» he says, Walk in the Spirit, and perfect not the lusts of the
flesh. For neither in the former place doth he say that to
do good is not with him, but to perfect, nor here doth he
say, Have not lusts of the flesh, but perfect not. Therefore
there take place in us evil lusts, when that pleases which is
not lawful ; but they are not perfected, when evil lusts are
restrained bv the mind serving the Law of God. And good
takes place, when that, which wrongly pleases, takes not place
through the good delight prevailing. But the perfection of
good is not fulfilled, so long as by the (lesli serving the law
of sin, evil lust entices, and, although it be restrained, is yet
moved. For there would be no need for it to be restrained,
were it not moved. There will be at some time also the
perfection of good, when the destruction of evil: the one
will be highest, the other will be no more. And if we think
that this is to be hoped for in this mortal state, we are
deceived. For it shall be then, when death shall not be;
and it shall be there, where shall be life eternal. For in that

1 saeculo. world *, and in that kingdom, there shall be highest good, no

evil: when there shall be, and where there shall be, highest
love of wisdom, no labour of continence. Therefore the flesh
is not evil, if it be void of evil, that is, of fault, whereby man
was rendered faulty, not made ill, but himself making. For
on either part, that is, both soul and body, being made good
by the good God, himself made the evil, whereby lie was made
evil, from the guilt of which evil being already also set

2 indul- free through forgiveness®, that he may not think what he hath
"t ..m done to be light, he yet wars with his own fault through

continence. But far be it that there be any faults in such as
reign in that peace which shall be hereafter; since in this state
of war there are lessened daily in such as make progress, not
sins only, but the very lusts also, with which, by not

Substance of the Flesh good ; though now capable of evil. 261

consenting', we strive, and by consenting unto which we be
sin. Conti-

KEN-

21. That, therefore, the flesh lusteth against the Spirit, TIA-
that there dweileth not in our flesh good, that the law in our
members is opposed to the law of the mind, is not a min¬
gling of two natures caused of contrary principles, but a
division of one against itself caused through desert of sin.

We weie not so in Adam, before that nature, having listened
to and followed its deceiver, had despised and offended its
Creator : that is, not the former life of man created, but the
latter punishment of man condemned. From which con¬
demnation when set free by Grace, through Jesus Christ,
being liee they contend with their punishment, having received
not as yet lull salvation, but already a pledge of salvation:
but when not set free, they are both guilty by reason of sins,
and involved in punishments. But after this life for the
guilty there will remain for ever punishment for their crime:
for the free there will no more remain for ever either crime
or punishment: but the good substances, spirit and flesh,
will continue for ever, which God, Who is good, and incapable
of change, created good although capable of change. But
they will continue having been changed for the better, never
from this time to be changed for the worse : all evil being
utterly destiojed, both what man hath unjustly done, and
what he hath justly suffered. And, these two kinds of evil
perishing utterly, whereof the one is of iniquity going before,
the other of unhappiness following after, the will of man will
be upright without any depravity. There it will be clear and
plain to all, what now many of the faithful believe, few under¬
stand, that e\ il is not a substance : but that, as a wound in a
body, so in a substance, which hath made itself faulty, it hath
begun to exist, when the disease hath commenced, and
ceaseth to exist in it, when the healing hath been perfected.
Therefore, all evil having arisen from us, and having been
destioyed in us, our good also having been increased and
perfected unto the height of most happy incorruption and
immoitality, of what kind shall either of our substances be ?
forasmuch as now, in this corruption and mortality, when as
yet the corruptible body weigheth down the soul; and, whatWis.1.9,
the Apostle saith, the body is dead by reason of sin; yet the Rom 8

•26*2 The flesh, as created , spoken well of by St. Paul.

de same himself beareth such witness unto our flesh, that is, to
Cnex- ouv l°'vest and earthly part, as to say, what I made mention
tia. of a little above, No one ever hated his oion flesh. And to
^,rjh- 3> add straightway, but nourisheth and cherisheth it, as also
Christ the Church.

ix. 22. I say not, therefore, with what error, but with what
utter madness, do the Manichees attribute our flesh to some,
1 see I know not what, fabled ‘ race of darkness which they will
Christ, have hath had its own nature without any beginning ever
§■ 4- evil : whereas the true teacher exhorts men to love their own
wives by the pattern of their own flesh, and exhorts them
unto this very thing by the pattern also of Christ and the
Church. Lastly, we must call to mind the whole place itself
of the Epistle of the Apostle, relating greatly unto the matter
Eph. a, in hand. Husbands, saith he, love your wives, as Christ also
25 as. ioveci the Church, and delivered Himself up for it, that He.
might sanctify it, cleansing it by the laver of the water in
the word: that He might set forth unto Himself a glorious
Church, not having spot, or wrinkle, or any such thing, but
that it may be holy and unspotted. So, saith he, husbands
also ought to love their oion icives, as their own bodies.
Whoso loveth his own wife, loveth himself. Then he added,
Eph. 6, what we have already made mention of, For no man ever
29' hated his own flesh, but nourisheth it, and cherisheth it; as
also Christ the Church. What saith the madness of most
impure impiety in answer to these things ? What say
ye in answer to these things, ye Manichees; ye who
wish to bring in upon us, as if out of the Epistles of the
Apostles, two natures without beginning, one of good, the
other of evil : and will not listen to the Epistles of the
Apostles, that they may correct you from that sacrilegious
Gal. 6, perverseness ? As ye read, The flesh tusteth against the
jT. _ spirit, and, There dwelleth not in my flesh any good; so
18°"' read ye, No one ever hated his own flesh, but nourisheth and
Rom. 7, cherisheth it, as also Christ the Church. As ye read, I see
23‘ another law in my members, opposed to the law of my
mind; so read ye, As Christ loved the Church, so also ought
men to love their own wives, as their own bodies. 13c not ye
crafty in the former witnesses of Holy Scripture, and deaf in
this latter, and ye shall be correct in both. For, if ye receive

Spirit andFlesh, Husband and Wife, Christ and IheChurch. 263

the latter as right is, ye will endeavour to understand the de
former also as truth is.

23. The Apostle has made known to us certain three TIA«
unions, Christ and the Church, husband and wife, spirit
and flesh. Of these the former consult for the good of the
latter, the latter wait upon the former. All the things are
good, when, in them, certain set over by way of preeminence,
certain made subject in a becoming manner, observe the
beauty of order. Husband and wife receive command and
pattern how they ought to be one with another. The com¬
mand is, Let wives be subject unto their own husbands, as Eph. 5,
unto the Lord ; because the husband is the head of the wife; 22—23‘
and, Husbands, love your wives. But there is given a pattern,
unto wives from the Church, unto husbands from Christ: As
the Church, saith he, is subject unto Christ, so also wives
unto their own husbands in all things. In like manner also,
having given command to husbands to love their own wives,
he added a pattern, As Christ loved the Church. But hus¬
bands he exhorted to it from a lower matter also, that is, from
their own body; not only from a higher, that is, from their
Lord. For he not only saith, Husbands , love your wives, as
Christ also loved the Church, which is from an higher : but he
said also, Husbands ought to love their own wives , as their own
bodies, which is from a lower: because both higher and lower
are all good. And yet the woman received not pattern from the
body, or flesh, to be so subject to the husband as the flesh
to the spirit; but either the Apostle would have understood
by consequence, what he omitted to state : or haply because
the flesh lusteth against the spirit in the mortal and sick
estate of this life, therefore he would not set the woman a
pattern of subjection from it. But the men he would for
this reason, because, although the spirit lusteth against the
flesh, even in this it consults for the good of the flesh: not
like as the flesh lusting against the spirit, by such opposi¬
tion consulteth neither for the good of the spirit, nor for its
own. Yet the good spirit would not consult for its good,
whether by nourishing and cherishing its nature by fore¬
thought, or by resisting its faults by continence, were it not
that each substance shewcth God to be the Creator of each,
even by the seemliness of this its order. What is it, therefore,

264 Real Flesh in Christ no evil. Other proofs.

de that with true madness ye both boast yourselves to be
sen. Christians, and with so great perverseness contend against
Tti>- the Christian Scriptures, with eyes closed, or rather put out,
asserting both that Christ hath appeared unto mortals in
false flesh, and that the Church in the soul pertains to Christ,
in the body to the devil, and that the male and female
sex are works of the devil, not of God, and that the flesh is
joined unto the spirit, as an evil substance unto a good
substance ?

x. 24. If what we have made mention of out of the Apostolic
Epistles seem to you to fall short of an answer, hear yet
others, if ye have ears. What saitli the utterly mad Mani-
chaean of the Flesh of Christ ? That it was not true, but
kilse. ^ hat saitli the blessed Apostle to this ? Remember
that Christ Jesus rose again from the dead of the seed of
David, according to mg Gospel. And Christ Jesus Himself
Luke24, saitli, Handle and see, that a spirit hath not Jlcsh and bones,
as ye see me to have. IIow is there truth in their doctrine,
which asserts that in the Flesh of Christ there was false¬
hood ? IIow was there in Christ no evil, in Whom was so
great a lie ? Because forsooth to men over-clean true flesh
is an evil, and lalse flesh instead of true is not an evil: it is
an evil, true flesh of one born of the seed of David, and it is
no evil, false tongue of one saying, Handle, and see, that a
spirit hath not flesh and bones, as ye see me to have. Of
the Church what saitli the deceiver of men with deadly
error? That on the side of souls it pertains unto Christ, on
the side of bodies unto the devil ? What to this saitli the
] Cor. 6, Teacher of the Gentiles in faith and truth? Know ye not,
J5- saitli he, that your bodies are members of Christ? Of the
sex of male and female what saitli the son of perdition ?
That either sex is not of God, but of the devil. What to
i Cor. this saitli the Vessel of Election? As, saitli he, the woman
ii, 12. from out the man, so also the man through the woman: but
all things of God. Of the flesh what saitli the unclean
spirit through the Manichaian ? That it is an evil substance,
and not the creation of God, but of an enemy. What to
l Ccr. this saitli the Holy Spirit through Paul? For as the body is
one, saitli he, and hath many members, but all the members
of the body , being many, arc one body: so also is Christ.

The flesh not made an example, since now imperfect. 265

And a little after; God hath set, saith he, the members, dk
each one of them in the body, as He willed. Also a little
after; God, saith he, hath tempered the body, giving greater T1A-
honour unto that to which it was wanting, that there should j.-,c jg
be no schisms in the body, but that the members have the l Cor.
self-same care one for another: and whether one member 26.
suffer , all the members suffer with it: or one member be
glorified, all the members rejoice with it. How is the flesh
evil, when the souls themselves are admonished to imitate
the peace of its members ? How is it the creation of lire
enemy, when the souls themselves, which rule the bodies,
take pattern from the members of the body, not to have
schisms of enmities among themselves, in order that, what
God hath granted unto the body by nature, this themselves
also may love to have by grace ? With good cause, writing to
the Romans, I beseech you, saith he, brethren, by the mercy Rom.
of God, that ye present your bodies a sacrifice, living, holy,12’ 1‘
pleasing to God. Without reason we contend that darkness
is not light, nor light darkness, if we present a sacrifice,
living, holy, pleasing to God, of the bodies of the ‘ nation of
darkness.’

25. But, say they, how is the flesh by a certain likeness xi.
compared unto the Church ? What ! doth the Church lust
against Christ? whereas the same Apostle said, The E$h. 5,
Church is subject unto Christ. Clearly the Church is24-
subject unto Christ; because the spirit therefore lusteth
against the flesh, that on every side the Church may be
made subject to Christ; but the flesh lusteth against the
spirit, because not as yet hath the Church received that
peace which was promised perfect. And for this reason the
Church is made subject unto Christ for the pledge of salva¬
tion, and the flesh lusteth against the spirit from the weak¬
ness of sickness. For neither were those other than members
of the Church, unto whom he thus spake, Walk in the Gal. 6,
spirit, and fulfil not the lusts of the flesh. For the flesh16-
lusteth against the spirit, and the spirit against the flesh;
for these are opposed the one to the other; that ye do not
what, we would. These things were assuredly spoken unto
the Church, which if it were not made subject unto Christ,
the spirit would not in it lust against the flesh through con-

266 Carnal ways in the Church, lusting against Christ.

de tinence. By reason of which they were indeed able not to
Km- perfect the lusts of the flesh, but through the flesh lusting
tia. against the Spirit they were not able to do the things which
they would, that is, not even to have the very lusts of the
flesh. Lastly, why should we not confess that in spiritual
men the Church is subject unto Christ, but in carnal men
yet lusteth against Christ? Did not they lust against Christ
l Cor. l, unto whom it was said, Is Christ divided? and, I could
l Cor.3, uot sPealc unto y°u as unto spiritual, but as unto carnal. I
1.2.3. have given unto you milk to drink as unto babes in Christ,
not meat, for ye were not as yet able; but not even now are
ye able : for ye are still carnal. For whereas there is among
you emulation , and strife, are ye not carnal ? Against
whom doth emulation and strife lust, but against Christ?
For these lusts of the flesh Christ healeth in His own, but
loveth in none. Whence the holy Church, so long as it
hath such members, is not yet without spot or wrinkle. To
these are added those other sins also, for which the daily cry
Matt. 6, of the whole Church is, Forgive us our debts: and, that we
should not think spiritual persons exempt from these, not
any one soever of carnal persons, nor any one soever of
spiritual persons themselves, but he, who lay on the breast
John 13, of the Lord, and whom He loved before others, saith, If we

i J. hn Shal1 Smj tliat We h(lVe 1Wt Sin’ tcc deceive ourselves, and the
l, 8. truth is not in us. But in every sin, more in what is greater,
less in what is loss, there is an act of lust against righteous-
i Cor. l, ness. And of Christ it is written: Who was made unto us
by God, It isdom, and Righteousness, and Sanctif cation ,
and Redemption. In every sin therefore without doubt there
is an act of lust against Christ. But when He, Who
Ps. 103, healeth all our sicknesses, shall have led His Church unto
the promised healing of sickness, then in none of its mem¬
bers shall there be any, even the very least spot or wrinkle.
Then in no way shall the flesh lust against the spirit, and
therefore there shall be no cause why the spirit also lust
against the flesh. Then all this conflict shall come to an
end, then there shall be the highest concord of both sub¬
stances ; then to such a degree shall no one there be carnal,
that even the flesh itself shall be spiritual. What therefore
each one living after Christ doth with his flesh, whereas he

Christ chastens the Church as the spirit the flesh. 267

both lusts against its evil lust, which he restrains, hereafter to de
be healed, which he holds, not yet healed; and yet nou-c°g"'
risheth and cherisheth its good nature, since no one ever tia.
hated his own flesh, this also Christ doth with the Church, ^P11, 5*
so far as it is lawful to compare lesser w’ith greater matters.

For He both represses it with rebukes, that it burst not being
puffed up with impunity ; and raises it up with consolations,
that it sink not being weighed down with infirmity. Hence
is that of the Apostle, For if we would judge ourselves , we 1 Cor.
should not be judged; but when we are judged , we are 39’ 31'
rebuked of the Lord, that we be not condemned with this
world. And that in the Psalm, After the multitude of my ps. 94,
griefs in my heart, Thy consolations have gladdened my19-
soul. We are therefore then to hope for perfect soundness
of our flesh without any opposition, when there shall be sure
security of the Church of Christ without any fear.

26. Thus much will suffice to have treated on behalf of xii.
true Continence against the Manichees deceitfully continent,
lest the fruitful and glorious labour of Continence, when it
restrains and curbs the lowest part of us, that is, the body,
from immoderate and unlawful pleasures, be believed not
healthfully to chasten, but hostilely to persecute. Foi’sooth
the body is indeed different from the nature of the soul, yet
is it not alien from the nature of man: for the soul is not
made up of body, but yet man is made up of soul and
body : and assuredly, whom God frees, He frees the whole
man. Whence our Saviour Himself also took upon Him the
whole man, having deigned to free in us all that He made.

They who hold contrary to this truth, what doth it profit
them, to restrain lusts? if, that is, they restrain any. What
in them can be made clean through Continence, whose such
Continence is unclean ? and which ought not to be called
Continence. Foi’sooth to hold what they hold is the poison
of the devil; but Continence is the gift of God. But as not
every one who suffers any thing, or with the greatest endur¬
ance suffers any pain whatever, possesses that virtue, which
in like manner is the gift of God, and is called Patience; for
many endure many torments, in order not to betray either
such as are wickedly privy with them in their crimes, or
themselves; many in order to satiate glowing lusts, and to

208

Some use Continence from bad motives.

conti- or not to abandon those things, whereunto they are

nen- bound by chain of evil love; many on behalf of different

- 1A'- and destructive errors, whereby they are strongly held : of
all of whom far be it from us to say that they have true
patience: thus not every one, who contains in any thing, or
who marvellously restrains even the very lusts of the flesh, or
mind, is to be said to possess that continence, of the profit
and beauty of which we are treating. For certain, what
111 ay seem maivellous to say, through incontinence contain
themselves: as if a woman were to contain herself from her
husband, because she hath sworn this to an adulterer.
Certain through injustice, as if spouse yield not to spouse
the due of sexual intercourse, because he or she is already
able to overcome such appetite of the body. Also certain
contain deceived by false faith, and hoping what is vain,
and following after what is vain : among whom are all
heretics, and whosoever under the name of religion are
deceived by any error: whose continence would be true, if
their faith also were true : but, whereas that is not to be
called faith, on this account, because it is false ; without
doubt that also is unworthy the name of continence. For
what ? are we prepared to call continence, which we must
truly say is the gift of God, sin? Far be from our hearts so
h° 23. haleful madness* But tl)C blessed Apostle saith, Every thing
that is not of faith is sin. What therefore hath not faith, is
not to be called continence.

27. There are also they who, in doing open service to
evil demons, contain from pleasures of the body, that, through
their means, they may satisfy unlawful pleasures, the violence
and glow whereof they contain not. Whence also, (to name
one case, and pass over the rest in silence by reason of the
length ol the discouise,) certain come not near even unto
their own wives, whilst, as though clean, they essay through
magic arts to gain access unto the wives of others. O
marvellous continence, nay rather, singular wickedness and
uncleanness ! For, if it were true continence, the lust of the
flesh ought rather to contain from adultery, than, in order to
commit adultery, from marriage. Forsooth marriage conti¬
nence is wont to case this lust of the flesh, and to check its
curb but thus far, that neither in marriage itself it run riot

The work of Continence for soul and body. 269

by immoderate license, but that a measure be observed, de
either such as is due to the weakness of the spouse, unto c^Jr'
whom the Apostle enjoins not this, as of command, but tIa'.
yields it as of permission; or such as is suited for the beget- 1 Cor-
ting of sons, which was formerly the one alone occasion of ’
sexual intercourse to both holy fathers and mothers. But
continence doing this, that is, moderating, and in a certain
way limiting in married persons the lust of the flesh, and
oidering in a certain way within fixed limits its unquiet and
inoidinate motion, uses well the evil of man, whom it makes
and wills to make perfect good: as God uses even evil men,
foi their sake whom He perfects in goodness.

28. Far be it therefore that we say of continence, of xiii.
which Scripture saith, And this very thing was wisdom, to Wisd.8,
know whose gift it was, that even they possess it, who, by21-
containing, either serve errors, or overcome any lesser desires
for this purpose, that they may fulfil others, by the greatness
of which they are overcome. But that continence which is
true, coming from above, wills not to repress some evils by
other evils, but to heal all evils by goods. And, briefly to
comprehend its mode of action, it is the place of conti¬
nence to keep watch to restrain and heal all delights what¬
soever of lust, which are opposed to the delight of wisdom.

W hence without doubt they set it within too narrow bounds,
who limit it to restraining the lusts of the body alone:
certainly they speak better, who say that it pertains to Con¬
tinence to rule in general lust or desire. Which desire is
set down as a fault, nor is it only of the body, but also of the
soul. For, it the desire of the body be iu fornications and
drunkennesses; have enmities, strifes, emulations, lastly,
hatreds, their exercise in the pleasures of the body, and not
rather in the motions and troubled states of the soul? Yet
the Apostle called all these works of the flesh, whether what
pertained to the soul, or what pertained properly to the
flesh, calling forsooth the man himself by the name of the Gal. 5
flesh. Forsooth they are the works of man, whatsoever are 20-’
not called works of God ; forasmuch as man, who does these,
lives after himself, not after God, so far as he does these. But
there are other works of man, which are rather to be called
works of God. For it is God, saith the Apostle, Who Ph'l* 2,

13.

•270 Members of sin mortified, to save the real life.

de worketh in you both to will and to do, according to His
Cnen-' good pleasure. Whence also is that, For as many as are
tia. fed by t}ie Spirit of God, these are sons of God.

Kom.8, 29 Thug the Spirit 0f man, cleaving unto the Spirit of
God, lusts against the flesh, that is, against itself: but for
itself, in order that those motions, ‘whether in the flesh or in
the soul, after man, not after God, which as yet exist through
the sickness man hath gotten, may be restrained by conti¬
nence, that so health may be gotten ; and man, not living
Gal. 2, after man, may now be able to say, But I live, now not /,
20- but there liveth in me Christ. For where not I, there more
happily I : and, when any evil motion after man arises, unto
which he, who with the mind serves the Law of God, con-
Rom. 7, sents not, let him say that also, Now it is not I that do this.

17 • To such forsooth are said those words, which we, as partners

Col. 3, and sharers with them, ought to listen to. If ye have risen
i— 4. together with Christ, seek the things that arc above, where
1 sapite. Christ is sitting at the Right Hand of God : mind the
things that are above, not what are upon earth. Fur ye aie

dead, and your life is hid with Christ in God: when Christ,

your life shall have appeared, then ye also shall appear with
Him in glory. Let us understand unto whom he is speak¬
ing, yea, rather, let us listen with more attention, hoi what
more plain than this? what more clear? lie is ceitainly
speaking unto those, who had risen again with Chiist, not
vet surely in the flesh, but in the mind : whom he calls dead,
and on this account the more living : for your life , saitli he,
is hid with Christ in God. Of such dead the speech is;
But I live , now not I, but there liveth in me Christ. They
therefore, whose life was hidden in God, are admonished and
exhorted to mortify their members, which are upon the eaith.
For this follows, Mortify, therefore, your members, which are
upon the earth. And,leslany through cxcessof dulness should
think that such are to mortify the members of the body that
Col. 3, are seen, straightway opening what it is he saith, Fornication,
6- saitli he, uncleanness, passion, evil lust, and covetousness,
which is idolatry. But is it so to be believed, that they,
who were already dead, and their life hidden with Christ in
God, were still committing fornication, were still living in
unclean habits and works, were still slaves to passions of evil

Sin, though not practised, remains to he mortified. 271

lust and covetousness ? What madman would thus think of de
such ? What, therefore, would he that they mortify, save the c®”!'
motions themselves still living in a certain intrusion1 of tia.
their own, without the consent of our mind, without theIinter*
action of the members of the body? And how are they done!
mortified by the work of continence, save when we consent
not to them with the mind, nor are the members of the body
yielded to them as weapons; and, what is greater, and to be
looked to with yet greater watchfulness of continence, our
very thought itself, although in a certain way it be touched
by theii suggestion, and, as it were, whisper, yet turns away
from these, that it receive not delight from them, and turns
to more delightful thoughts of things above : on this account
naming them in discourse, that men abide not in them, but
flee from them. And this is brought to pass, if we listen
effectually, with His help, Who through His Apostle gives
this command, Seek things that are above, where Christ is Col. 3,
sitting at the Right Hand of God. Mind the things that are1' 2‘
above, not what are on earth.

30. But, after that he had made mention of these evils, he xiv,
added and said, On account of ivhich cometh the wrath ofCo 3>
God on the sons of unbelief. Surely it was a wholesome 6
alarm, that believers might not think that they could be
saved on account of their faith alone, even although they
should live in these evils: the Apostle James with most clear
speech crying out against that notion, and saying, If any James
say that he have faith, and have not works, shall his faith be 2’ l4’
able to save him? Whence also here the Teacher of the
Gentiles said, that on account of these evils the wrath of
God cometh on the sons of unbelief. But when he saith,
Wherein ye also walked sometime, when ye were living Col. 3,
therein ; he shews sufficiently that now they were not living 7*
therein. Forsooth unto these they had died, that their life
might be hidden in God with Christ. When then they were
now not living in them, they were now bidden to mortify
such. Forsooth, themselves not living in the same, the
things were living, as I have already shewn a little above,
and were called their members, that is to say, those faults
which dwelt in their members; by a way of speech, that
which is contained through that which contains; as it is said.

272

Faith saves not without putting down lust.

de The whole Forum talks of it, when men talk who are in the
Cnen- Forum. In this very way of speech it is sung in the Psalm,
tia. Let all the earth icorship Thee: that is, all men who are in
Ps.66,4. the earth.

Col. 3, 31. But now do ye also , saith he, put down all ; and he

8‘ makes mention of several more evils of that sort. But what
is it, that it is not enough for him to say, Do ye put down
all , but that he added the conjunction and said, ye also? save
that lest they should not think that they did those evils, and
lived in them with impunity on this accouut, because their
faith set them free from wrath, which cometh upon the sons
of unbelief, doing these things, and living in them without
faith. Do ye also, saith he, put down those evils, on account
of which cometh the wrath of God on the children of unbe¬
lief ; nor promise yourselves impunity of them on account of
merit of faith. But he would not say, put ye down, unto
those who had already laid down so far as that they consented
not to such faults, nor were yielding their members to them
as weapons of sin, save that the life of Saints stands in this
past deed, and is still engaged in this work, so long as we
are mortal. For, so long as the Spirit lusteth against the
flesh, this business proceeds with great earnestness, resistance
is offered unto evil delights, unclean lusts, carnal and shameful
motions, by the sweetness of holiness, by the love of chastity,
by spiritual vigour, and by the beauty of continence; thus they
are laid down by them who arc dead to them, and who live
not in them by consenting. Thus, 1 say, they arc put down,
whilst they arc weighed down by continued continence, that
they rise not again. Whosoever, as though secure, shall
cease from this laying aside of them, straightway they will
assault the Citadel of the mind, and will themselves put it
down thence, and will reduce it into slavery to them, captive
after a base and unseemly fashion. Then sin will reign in
the mortal body of man to obey its desires ; then will it
Rom. 6, yie]J its members weapons of unrighteousness unto sin: and
Mat. 12, the last state of that man shall be worse than the former.
45, For it is much more tolerable not to have begun a contest of
this kind, than after one hath begun to have left the conflict,
and to have become in place of a good warrior, or even in
place of a conqueror, a captive. W hence the Lord saith not,

273

Glory of persevering Continence due to God.

whoso shall begin, but Whoso shall persevere unto the end , de
he shall be saved. conti-

NEN-

32. But whether keenly contending, that we be not over- TIA-
come, or overcoming divers times, or even with unhoped^’10’
and uulooked for ease, let us give the glory unto Him Who
giveth continence unto us. Let us remember, that a certain
just man said, I shall never be moved: and that it was shewed
him how rashly he had said this, attributing as though to his
own strength, what was given to him from above. But this
we have learnt from his own confession: for soon after he
added, Lord, in Thy will Thou hast given strength to my Ps. 30,
beauty ; but Thou hast turned away Thy Face, and I was6' 7'
troubled. Through a remedial Providence he was for a short
time deserted by his Ruler, in order that he might not himself
through deadly pride desert his Ruler. Therefore, whether
here, where we engage with our faults in order to subdue
and make them less, or there, as it shall be in the end, where
we shall be void of every enemy, because of all infection1, it 1 £ peste.’
is for our health that we are thus dealt with, in order that,
whoso glorieth, he may glory in the Lord. i Cor. i ,

S. AUGUSTINE

THE GOOD OF MARRIAGE.

This treatise, and the following, were written against somewhat that still
remained of the heresy of Jovinian. S. Aug. mentions this error in b. ii.
c. 23. de Nuptiis et Cone. * Jovinianus,’ he says, ‘ who a few years since
tried to found a new heresy, said that the Catholics favoured the Mani-
chacans, because in opposition to him they preferred holy Virginity to
Marriage. And in his book on Heresies, c. 82. ‘ That heresy tookits rise
from one Jovinianus, a Monk, in our own time, when we were yet young.’
And he adds that it was soon overborne and extinguished, say about
A.D. 390, having been condemned first at Rome, then at Milan. There
are letters of Pope Siricius on the subject to the Church of Milan, and
the answer sent him by the Synod of Milan, at which St. Ambrose
presided. Jerome had refuted Jovinian, but was said to have attempted the
defence of the excellency of the virgin state, at the expense of condemning
marriage. That Augustine might not be subject to any such complaint
or calumny, before speaking of the superiority of Virginity, he thought it
well to w rite on the Good of Marriage. This work we learn to have
been finished about tbe year 401, not only from the order of his Retrac¬
tations, but also from his hooks on Genesis after the Letter, begun about
that year. For in b. ix. on Genesis, c. 7, where he commends the Good
of Marriage, he says: ‘ Now this is threefold, faithfulness, offspring, and
the Sacrament. For faithfulness, it is observed, tbat there be no lying
with other man or woman, out of the bond of wedlock : for the offspring,
that it be lovingly welcomed, kindly nourished, religiously brought up :
for the Sacrament, that marriage be not severed, and that man or woman
divorced be not joined to another even for the sake of offspring. 1 his is
as it were the rule of Marriage, by which rule either fruitfulness is made
seemly, or the perverseness of incontinence is brought to order. Upon
which since we have sufficiently discoursed in that book, which we lately
published, on the Good of Marriage, where we have also distinguished

275

Marriage the first loncl of human society.

the Widow’s continence and the Virgin’s excellency, according to the DE
worthiness of their degrees, our pen is not to be now longer occupied.’ bond
This verv work is referred to in Book I. on the Deserts and Remission C0NJU

J GA LI.

of sins, c. 29. Ben. -

NOTICE.

The Editors are, of course, aware of the danger there is in reading a treatise
like the following in a spirit of idle curiosity, and they beg any reader who has
not well assured himself that his aim is right and holy to abstain from perusing
it. At the same time it must not he forgotten, that something far other than a
mere shrinking from subjects offensive to modern delicacy is needed, in order to
purify the thoughts with respect to the holy estate of Matrimony. The mind
that will but seriously attend to it in that light, will certainly be strengthened
against evil suggestions by seeing in the whole subject a field of Christian
duty.

It seemed further requisite to bring forward a work calculated to remove the
imputation so falsely cast on the holy Fathers, that they regarded Matrimony as
unholy, and almost agreed with the Manichean view of it, as a defilement and
degradation to the Christian. They did, it is true, prefer Virginity to Marriage,
but, as St. Augustine expressly states, as the ‘ better of two good things,’ not as
though one were good, and the other evil.

In estimating the work and the writer, the age in which it was written must
be kept in view, and what that age required must not be imputed as a fault to
him or to his religion. And perhaps what was written for another age may
serve the more safely towards our improvement and guidance from the very
circumstance that the style and manner of antiquity has become a kind of veil,
which takes off somewhat from the strength and vividness of first impressions,
and leaves the inind more at liberty to use what is laid before it as it will, than
a more modern way of speaking would be likely to do. Let that liberty be used
rightly and conscientiously, and the effect of reading will be good. Ed.

I. Forasmuch as each man is a part of the human race, and i.
human nature is something social, and hath for a great and
natural good, the power also of friendship ; on this account
God willed to create all men out of one, in order that they
might be held in their society not only by likeness of kind,
but also by bond of kindred. Therefore the first natural
bond of human society is man and wife. Nor did God create
these each by himself, and join them together as alien by
birth : but He created the one out of the other, setting a
sign also of the power of the union in the side, whence she®eD222i
was drawn, was fonned. For they are joined one to another
side by side, who walk together, and look together whither they

T 2

27(i Holy stale of Marriage in our first Parents.

de walk. Then follows the connexion of fellowship in children,
cunju- which is the one alone worthy fruit, not of the union of male
fi VtT- and female, but of the sexual intercourse. For it were
possible that there should exist in either sex, even without
such intercourse, a certain friendly and true union of the one
ruling, and the other obeying.

ii. 2. Nor is it now necessary that we enquire, and put forth
a definite opinion on that question, whence could exist the
progeny of the first men, whom God had blessed, saying,
Gen. l, Increase, and be ye multiplied, and fill the earth; if they
had not sinned, whereas their bodies by sinning deserved
the condition of death, and there can be no sexual intercourse
save of mortal bodies. For there have existed several and
different opinions on this matter; and if we must examine,
which of them be rather agreeable to the truth of Divine
'see Scriptures, there is matter for a lengthened discussion1.
DeM)' Whether, therefore, without intercourse, in some other way,
xiv- had they not sinned, they would have had sons, from the
gift of the Almighty Creator, Who was able to create them¬
selves also without parents, Who was able to form the Flesh
of Christ in a virgin womb, and (to speak even to unbe¬
lievers themselves) Who was able to bestow on bees
a progeny without sexual intercourse ; or whether many
things there were spoken by way of mystery and figure, and
we arc to understand in another sense what is written, Fill
the earth, and rule over it; that is, that it should come to
pass by fulness and perfection of life and power, so that the
very increase and multiplication, whereby it is said, Increase,
and be ye multiplied, be understood to be by advance of
P8. i38, mind, and abundance of virtue, as it is set in the Psalm, Thou
3- lxx- shall multiply me in my soul by virtue ; and that succession
of progeny was not given unto man, save after that, by reason
of sin, there was to be hereafter departure in death: or
whether the body was not made spiritual in the case of these
men, but at the first animal, in order that by merit of
obedience it might after become spiritual, to lay hold of
immortality, not alter death, which by the malice of the devil
entered into the world, and was made the punishment of sin ;
but after that change, which the Apostle signifies, when he

i Thess. savSj fhep u-e living, who remain, together with them, shall

4, ir.

Questions. Marriage both for offspring and for help. 277

be caught up in the clouds , to meet Christ, into the air, that de
we may understand both that those bodies of the first pair
were mortal, in the first forming, and yet that they would not oali.
have died, had they not sinned, as God had threatened: even
as if He should threaten a wound, in that the bodv was
capable of wounds; which yet would not have happened,
unless what He had forbidden were done. Thus, therefore,
even through sexual intercourse there might take place
generations of such bodies, as up to a certain point should
have increase, and yet should not pass into old age ; or even
into old age, and yet not into death ; until the earth were
filled with that multiplication of the blessing. For if to the
garments of the Israelites God granted their proper state Deut.29,
without any wearing away during forty years, how much more5-
would He grant unto the bodies of such as obeyed His com¬
mand a certain most happy temperament of sure state, until
they should be changed for the better, not by death of the
man, whereby the body is abandoned by the soul, but by a
blessed change from mortality to immortality, from an animal
to a spiritual quality. Of these opinions which be true, or iii.
whether some other or others yet may be formed out of these
words, were a long matter to enquire and discuss.

3. This we now say, that, according to this condition of
being born and dying, which we know, and in which we have
been created, the marriage of male and female is some good;
the compact whereof divine Scripture so commends, as that
neither is it allowed one put away by her husband to marrv,
so long as her husband lives: nor is it allowed one put away
by his wife to marry another, unless she who have separated
from him be dead. Therefore, concerning the good of
marriage, which the Lord also confirmed in the Gospel, not
only in that He forbade to put away a wife, save because of Mat.l9,
fornication, but also in that He came by iuvitation to a j0hn 2,
marriage, there is good ground to inquire for what reason it2-
be a good. And this seems not to me to be merely on
account of the begetting of children, but also on account
of the natural society itself in a difference of sex. Other¬
wise it would not any longer be called marriage in the
case of old persons, especially if either they had lost sons, or
had given birth to none. But now in good, although aged,

278

BONO
CON JU
OALI.

■perhapi
‘ cha¬
rity.’

iv.

1 Cor.
7,4.

Marriage keeps natural desire within rule.

marriage, albeit there hath withered away the glow ol' full age
between male and female, yet there lives in full vigour the
order of charity between husband and wife: because, the
better they are, the earlier they have begun by mutual con¬
sent to contain from sexual intercourse with each other: not
that it should be matter of necessity afterwards not to have
power to do what they would, but that it should be matter
of praise to have been unwilling at the first, to do what they
had power to do. If therefore there be kept good faith of
honour, and of services mutually due from either sex, although
the members of either be languishing and almost corpse-like,
yet of souls duly joined together, the chastity 1 continues, the
purer by how much it is the more proved, the safer, by how
much it is the calmer. Marriages have this good also, that
carnal or youthful incontinence, although it be faulty, is
brought unto an honest use in the begetting of children, in
order that out of the evil of lust the marriage union may bring
to pass some good. Next, in that the lust of the tlesh is
repressed, and rages in a way more modestly, being tempered
by parental affection. For there is interposed a certain
gravity of glowing pleasure, when in that wherein husband
and wife cleave to one another, they have in mind that they
be father and mother.

4. There is this further, that in that very debt which
married persons pay one to another, even if they demand it
with somewhat too great intemperance and incontinence,
yet they owe faith alike one to another. Unto which faith
the Apostle allows so great right, as to call it ‘ power,’
saying, The woman hath not power of her own body, but the
man; again in like manner also the man hath not power of
his own body, but the woman. But the violation of this
faith is called adultery, when either by instigation of one’s
own lust, or by consent of lust of another, there is sexual
intercourse on either side with another against the marriage
compact: and thus faith is broken, which, even in things
that are of the body, and mean, is a great good of the soul :
and therefore it is certain that it ought to be preferred even
to the health of the body, wherein even this life of ours is
contained. For, although a little chaff- in comparison of
much gold is almost nothing ; yet faith, when it is kept pure

Good faith in ivedlock. Sinful compacts how to be broken. 279

in a matter of chaff, as in gold, is not therefore less because de
it is kept in a lesser matter. But when faith is employed to c®° j°_
commit sin, it were strange that we should have to call it GALT-
faith ; however of what kind soever it be, if also the deed be
done against it, it is the worse done ; save when it is on
this account abandoned, that there may be a return unto
true and lawful faith, that is, that sin may be amended, by
correction of perverseness of the will. As if any, being unable
alone to rob a man, should find a partner in his iniquity,
and make an agreement with him to do it together, and to
divide the spoil ; and, after the crime hath been committed,
should take off the whole to himself alone. That other
grieves and complains that faith hath not been kept with
him, but in his very complaint he ought to consider, that he
himself rather ought to have kept faith with human society
in a good life, not to make unjust spoil of a man, if he feels
with how great injustice it hath failed to be kept with him¬
self in a fellowship of sin. Forsooth the former, being
faithless in both instances, must assuredly be judged the
more wicked. But, if he had been displeased at what they
had done ill, and had been on this account unwilling to
divide the spoil with his partner in crime, in order that it
might be restored to the man, from whom it had been taken,
not even a faithless man would call him faithless. Thus a
woman, if, having broken her marriage faith, she keep faith
with her adulterer, is certainly evil: but, if not even with her
adulterer, worse. Further, if she repent her of her sin, and
returning to marriage chastity, renounce all adulterous com¬
pacts and resolutions, I count it strange if even the adulterer
himself will think her one who breaks faith.

5. Also the question is wont to be asked, when a male 'r-
and female, neither the one the husband, nor the other the
wife, of any other, come together, not for the begetting of
children, but, by reason of incontinence, for the mere sexual
intercouse, there being between them this faith, that neither
he do it with any other woman, nor she with any other man,
whether it is to be called marriage1. And perhaps this may, 'nupti®
not without reason, be called marriage9, if it shall be the2Connu_
resolution3 of both parties until the death of one, and if the!?lu,m-

*■ 3 placu-

begetting of children, although they came not together forerit.

280 Evil of incontinence in Marriage is not of Marriage.

DE that cause, yet they shun not, so as either to be unwilling
conju-Io have children born to them, or even by some evil work to
QAI,I~ use means that they be not born. But, if either both, or
one, of these be wanting, I find not how we can call it
marriage. For, if a man should take unto him any one for a
time, until he find another worthy either of his honours or of
his means, to marry as his compeer; in his soul itself he is
an adulterer, and that not with her whom he is desirous of
finding, but with her, with whom he so lies, as not to have
with her the partnership of a husband. Whence she also
herself, knowing and willing this, certainly acts unchastely
in having intercourse with him, with whom she has not the
compact of a wife. However, if she keep to him faith of
bed, and after he shall have married, have no thought of
marriage herself, and prepare to contain herself altogether
from any such work, perhaps I should not dare lightly to
call her an adulteress; but who shall say that she sins not,
when lie is aware that she has intercourse with a man, not
being his wile? But further, if from that intercourse, so far as
pertains to herself, she has no wish but for sons, and suffers
unwilling whatever she suffers beyond the cause of begetting;
there are many matrons to whom she is to be preferred; who,
although they arc not adulteresses, yet force their husbands,
for the most part also wishing to exercise continence, to pay
the due of the flesh, not through desire of children, but
through glow of lust making an intemperate use of their very
right; in whose marriages, however, this very thing, that
they arc married, is a good. For for this purpose are they
married, that the lust being brought under a lawful bond,
should not float at large without form and loose; having of
itself weakness of flesh that cannot be curbed, but of marriage
fellowship of faith that cannot be dissolved; of itself encroach¬
ment of immoderate intercourse, of marriage a way of chastely
begetting. For, although it be shameful to wish to use a
husband for purposes of lust, yet it is honourable to be
unwilling to have intercourse save with an husband, and not
V1* to give birth to children save from a husband. There are
also men incontinent to that degree, that they spare not
their wives even when pregnant. Therefore whatever that
is immodest, shameless, base, married persons do one

What compliance due from the married to each other. 281
with another, is the sin of the persons, not the fault of de

BONO

marriage. conju-

6. Further, in the very case of the more immoderate
requirement of the due of the flesh, which the Apostle
enjoins not on them by way of command, but allows to them
by way of leave, that they have intercourse also beside the
cause of begetting children ; although evil habits impel them
to such intercourse, yet marriage guards them from adultery
or fornication. For neither is that committed because of
marriage, but is pardoned because of marriage. Therefore
married persons owe one another not only the faith of their
sexual intercourse itself, for the begetting of children, which
is the first fellowship of the human kind in this mortal
state ; but also, in a way, a mutual service of sustaining 1 one 1 excipi-
another’s weakness, in order to shun unlawful intercourse :
so that, although perpetual continence be pleasing to one
of them, he may not, save with consent of the other. For

thus far also, The wife hath not power of her own body, but j Cor.

7 4.

the man : in like manner also the man hath not. power of ’
his own body, but the woman. That that also, which, not
for the begetting of children, but for weakness and incon¬
tinence, either he seeks of marriage, or she of her husband,
they deny not the one or the other ; lest by this they fall
into damnable seductions, through temptation of Satan, by
reason of incontinence either of both, or of whichever of them.

For intercourse of marriage for the sake of begetting, hath
not fault; but for the satisfying of lust, but yet with husband
or wife, by reason of the faith of the bed, it hath venial
fault: but adultery or fornication hath deadly fault, and,
through this, continence from all intercourse is indeed better
even than the intercourse of marriage itself, which takes
place for the sake of begetting. Rut because that Conti- vii.
nence is of larger desert, but to pay the due of marriage is
no crime, but to demand it beyond the necessity of begetting
is a venial fault, but to commit fornication or adultery is a
crime to be punished ; charity of the married ought to beware,
lest, whilst it seek for itself occasion of larger honour, it do
that for its partner which cause condemnation. For who- Matt. 5,
soever putteth away his wife, except for the cause offorni -32'
cation, maketh her to commit adultery. To such a degree

BONO

CONJU-

OALI.

1 Cor, 7
10. 11.

282 Marriage not wholly dissolved but by death.

is that marriage compact entered upon a matter of a certain
sacrament, that it is not made void even by separation itself,
since, so long as her husband lives, even by whom she hath
been left, she commits adultery, in case she be married to
another: and he who hath left her, is the cause of this evil.

7. But I marvel, if, as it is allowed to put away a wife who
is an adulteress, so it be allowed, having put her away, to
marry another. For holy Scripture causes a hard knot in
this matter, in that the Apostle says, that, by commandment
of the Lord, the wife ought not to depart from her husband,
but, in case she shall have departed, to remain unmarried, or
to be reconciled to her husband ; whereas surely she ought
not to depart and remain unmarried, save from an husband
that is an adulterer, lest by withdrawing from him, who is
not an adulterer, she cause him to commit adultery. But
perhaps she may justly be reconciled to her husband, either
he being to be borne with, if she cannot contain herself, or
being now corrected. But 1 see not how the man can have
permission to marry another, in case he have left an adul¬
teress, when a woman has not to be married to another, in
case she have left an adulterer. And, this being the case, so
strong is that bond of fellowship in married persons, that,
although it be tied for the sake of begetting children, not
even for the sake of begetting children is it loosed. For it is
in a man’s power to put away a wife that is barren, and
marry one of whom to have children. And yet it is not
allowed ; and now indeed in our times, and after the usage
of Rome, neither to marry in addition, so as to have more
than one wife living: and, surely, in case of an adulteress or
adulterer being left, it would be possible that more men
should be born, if either the woman were married to another,
or the man should marry another. And yet, if this be not
lawful, as the Divine Rule seems to prescribe, who is there
but it must make him attentive to learn, what is the meaning of
this so great strength of the marriage bond? Which 1 by
no means think could have been of so great avail, were it not
that there were taken a certain sacrament of some greater
matter from out this weak mortal state of men, so that, men
deserting it, and seeking to dissolve it, it should remain
unshaken for their punishment. Seeing that the compact of

283

Marriage not an evil, but a lesser good.

marriage is not done away by divorce intervening; so that de
they continue wedded persons one to anothei’, even after
separation; and commit adultery with those, with whom
they shall be joined, even after their own divorce, either
the woman with a man, or the man with a woman. And yet,
save in the City of our God, in His Holy Mount, the case is Ps. 48,
not such with the wife. But, that the laws of the Gentiles1' -•
are otherwise, who is there that knows not ; where, by the
interposition of divorce, without any offence of which man
takes cognizance, both the woman is married to whom she
will, and the man marries whom he will. And something
like this custom, on account of the hardness of the Israelites,

Moses seems to have allowed, concerning a bill of divorce- Deut.
ment. In which matter there appears rather a rebuke, than Mat.19,
an approval, of divorce. 8-

8. Honourable, therefore, is marriage in all, and the Heb.
bed undefiled. And this we do not so call a good, as that13’ 4‘
it is a good in comparison of fornication : otherwise there
will be two evils, of which the second is worse: or fornication
will also be a good, because adultery is worse: for it is worse
to violate the marriage of another, than to cleave unto an
harlot: and adultery will be a good, because incest is worse;
for it is worse to lie with a mother than with the wife of
another : and, until we arrive at those things, which, as the
Apostle saith, it is a shame even to speak of, all will be good Eph. 5,
in comparison of what are worse. But who can doubt that12’
this is false? Therefore marriage and fornication are not two
evils, whereof the second is worse : but marriage and con¬
tinence are two goods, whereof the second is better, even as
this temporal health and sickness are not two evils, whereof
the second is worse; but that health and immortality are two
goods, whereof the second is better. Also knowledge and
vanity are not two evils, whereof vanity is the worse : but
knowledge and charity are two goods, whereof charity is the
better. For knowledge shall be destroyed, saith the Apostle : l Cor.
and yet it is necessary for this time : but charity shall never ’
fail. Thus also this mortal begetting, on account of which
marriage takes place, shall be destroyed : but freedom from
all sexual intercourse is both angelic exercise1 here, andimed;.
continueth for ever. But as the repasts of the Just are4'*1'0'

284 Examples of Saints, Mary, Martha, Anna, Susanna.

de better than the fasts of the sacrilegious, so the marriage of
the faithful is to he set before the virginity of the impious.
qali. However neither in that case is repast preferred to fasting,
hut righteousness to sacrilege; nor in this, marriage to
virginity, hut faith to impiety. For for this end the
righteous, when need is, take their repast, that, as good
masters, they may give to their slaves, i. e. their bodies,
what is just and fair: hut for this end the sacrilegious fast,
that they may serve devils. Thus for this end the faithful
are married, that they may he chastely joined unto husbands,
but for this end the impious are virgins, that they may com¬
mit fornication away from the true God. As, therefore, that
was good, which Martha was doing, being engaged in the
ministering unto the Saints, hut that better, which Mary, her
sister, sitting at the feet of the Lord, and hearing llis word;
Hist, of thus we praise the good of Susanna in married chastity, hut
yet we set before her the good of the widow Anna, and,
Luke 2, much more, of the Virgin Mary. It was good that they were
Luke l, doing, who of their substance were ministering necessaries
27.28. unt0 Christ and His disciples: hut better, who left all their
substance, that they might he freer to follow the same
Lord, llut in both these cases of good, whether what these,
or whether what Martha and Mary were doing, the better
could not be done, unless the other had been passed over or
left. Whence we are to understand, that we are not, on
this account, to think marriage an evil, because, unless there
he abstinence from it, widowed chastity, or virgin purity,
cannot be had. For neither on this account was what
Martha was doing evil, because, unless her sister abstained
from it, she could not do what was better: nor on this
account is it evil to receive a just man or a prophet into
one’s house, because he, who wills to follow Christ unto
perfection, ought not even to have a house, in order to do
what is better.

ix. 9. Truly we must consider, that God gives us some goods,
which are to he sought for their own sake, such as wisdom,
health, friendship : hut others, which are necessary for the
sake of somewhat, such as learning, meat, drink, sleep,
marriage, sexual intercourse. For ol these certain are
necessary for the sake of wisdom, as learning: certain for

Marriage of the continent once more needed than now. 285

the sake of health, as meat and drink and sleep : certain for de
the sake of friendship, as marriage or sexual intercourse : B0N0
for hence subsists the propagation of the human kind, qali.
wherein friendly fellowship is a great good. These goods,
therefore, which are necessary for the sake of something else,
whoso useth not for this purpose, wherefore they were insti¬
tuted, sins; in some cases venially, in other cases damnably.

But whoso useth them for this purpose, wherefore they were
given, doeth well. Therefore, to whomsoever they are not
necessary, if he use them not, he doeth better. Wherefore,
these goods, when we have need, we do well to wish ; but we
do better not to wish than to wish : because ourselves are
in a belter state, wlieu we account them not necessary. And
on this account it is good to marry, because it is good to
beget children, to be a mother of a family: but it is better l Tim.
not to marry, because it is better not to stand in need of this5’ 14'
work, in order to human fellowship itself. For such is the
state of the human race now, that (others, who contain not,
not only being taken up with marriage, but many also waxing
wanton through unlawful concubinages, the Good Creator
working what is good out of their evils) there fails not
numerous progeny, and abundant succession, out of which
to procure holy friendships. Whence we gather, that, in the
first times of the human race, chiefly for the propagation of
the People of God, through whom the Prince and Saviour of
all people should both be prophesied of, and be born, it was the
duty of the Saints to use this good of marriage, not as to be
sought for its own sake, but necessary for the sake of some¬
thing else : but now, whereas, in order to enter upon holy
and pure fellowship, there is on all sides from out all nations
an overflowing fulness of spiritual kindred, even they who
wish to contract marriage only for the sake of children, are
to be admonished, that they use rather the larger good of
continence.

10. But I am aware of some that murmur: What, say they, x
if all men should abstain from all sexual intercourse, whence
will the human race exist ? Would that all would this, only
in charity out of a pure heart, and good conscience, and 1 Tim.
faith un feigned ; much more speedily would the City of God 1 ’ 5‘
be filled, and the end of the world hastened. For what else

286 Best not to marry , yet Marriage no sin.

de cloth the Apostle, as is manifest, exhort to, when he saith,
con ju- speaking on this head, 1 would, that all were as myself ; or
qali. jn that passage, But this I say, brethren, the time is short :

1 c°r. 7, a remains that hotli they who have reives, be as (hough not
Ver. 29- having: and they who weep, as though not weeping: and
they who rejoice, as though not rejoicing : and they who buy,
as though not buying: and they who use this world, as
though they use it not. For the form of this rvorld passelh
by. I would have you without care. Then he adds, Whoso
is without a wife, thinks of the things of the Lord, how to
please the Lord: but whoso is joined in marriage , thinks of
tire things of the world, how to please his wife: and a woman
that is unmarried and a virgin is different: she that is un¬
married is anxious about the things of the Lord, to be holy
both in body and spirit : but she that is married, is anxious
about the things of the world, how to please her husband.
Whence it seems to me, that at this time, those only, who
contain not, ought to marry, according to that sentence of
l Cor. 7, the same Apostle, But if they contain not, let them be
9- married : for it is better to be married than to burn.

11. And yet not to these themselves is marriage a sin;
which, if it were chosen in comparison of fornication, would
be a less sin than fornication, and yet would be a sin. But
now what shall we say against the most plain speech of the
t Cor. 7, Apostle, saying, Let her do what she will ; she sinneth not,
Ver 28. if she he married; and, If thou shalt have taken a wife,
thou hast not sinned: and, if a virgin shall have been
married, she sinneth not. Hence surely it is not lawful
now to doubt that marriage is no sin. Therefore the Apostle
I veninm alloweth not marriage as matter of pardon ': for who can
doubt that it is extremely absurd to say, that they have
not sinned, unto whom pardon is granted. But he allows,
as matter of pardon, that sexual intercourse, which takes
place through incontinence, not alone lor the begetting of
‘children, and, at times, not at all for the begetting of children ;
and it is not that marriage forces this to take place, but that
it procures pardon for it; provided however it be not so in
excess as to hinder what ought to be set aside as seasons of
prayer, nor be changed into that use which is against natme,
on which the Apostle could not be silent, when speaking of

287

No sort of excess really belongs to Marriage.

the excessive corruptions of unclean and impious men. For df.
necessary sexual intercourse for begetting is free from blame, c®°
and itself is alone worthy of marriage. But that which goes gali.
beyond this necessity, no longer follows reason, but lust,

And yet it pertains to the character of marriage, not to exact
this, but to yield it to the partner, lest by fornication the
other sin damnably. But, if both are set under such lust,
they do what is plainly not matter of marriage. However,
if in their intercourse they love what is honest more than
what is dishonest, that is, what is matter of marriage more
than what is not matter of marriage, this is allowed to them
on the authority of the Apostle as matter of pardon : and for
this fault, they have in their marriage, not what sets them on
to commit it, but what entreats pardon for it, if they turn not
away from them the mercy of God, either by not abstaining
on certain days, that they may be free to pray, and through
this abstinence, as through fasting, may commend their
prayers ; or by changing the natural use into that which is
against nature, which is more damnable when it is done in
the case of husband or wife.

12. For, whereas that natural use, when it pass beyond xi.
the compact of marriage, that is, beyond the necessity of
begetting, is pardonable in the case of a wife, damnable in
the case of an harlot ; that which is against nature is ex¬
ecrable when done in the case of an harlot, but more
execrable in the case of a wife. Of so great power is the
ordinance of the Creator, and the order of Creation, that, in
matters allowed us to use, even when the due measure is
exceeded, it is far more tolerable, than, in what are not
allowed, either a single, or rare excess. And, therefore, in
a matter allowed, want of moderation, in a husband or wife,
is to be borne with, in order that lust break not forth into
a matter that is not allowed. Hence is it also that he sins
far less, who is ever so unceasing in approaches to his
wife, than he who approaches ever so seldom to commit •
fornication. But, when the man shall wish to use the
member of the wife not allowed for this purpose, the wife is
more shameful, if she suffer it to take place in her own case,
than if in the case of another woman. Thei'efore the orna¬
ment of marriage is chastity of begetting, and faith of yielding

288

Marriage holy, t hough the partner unholy.

de the due of the flesh : this is the work of marriage, this the
coxju- Apostle defends from every charge, in saying, Both if thou
oali. <;hal t have taken a wife, thou hast not sinned: and if a
'^’Virgin shall have been married, she sinnetli not: and, Let
her do uhat she will; she sinneth not if she be married.
But an advance beyond moderation in demanding the due of
either sex, for the reasons which* I have stated above, is
allowed to married persons as matter of pardon.

13. What therefore he says, She, that is unmarried,
thinheth of the things of the Lord, that she may be holy both
in body and spirit; we are not to take in such sense, as to
think that a chaste Christian wife is not holy in body. For-
l Cor. 6, sooth unto all the faithful it was said, Know ye not that your
bodies are a temple of the Holy Ghost within you, Whom ye
have from God? Therefore the bodies also of the married
are holy, so long as they keep faith to one another and to
God. And that this sanctity of either of them, even an
unbelieving partner does not stand in the way of, but rather
that the sanctity of the wife profits the unbelieving husband,
and the sanctity of the husband profits the unbelieving wife,
) Cor. 7, the same Apostle is witness, saying, For the unbelieving
husband is sanctified in the wife, and the unbelieving wife
is sanctified in a brother. Whe refore that was said accord¬
ing to the greater sanctity of the unmarried than of the married,
unto which there is also due a greater reward, according as,
the one being a good, the other is a greater good : inasmuch as
also she has this thought only, how to please the Lord. For
it is not that a female who believes, keeping married chastity,
thinks not how to please the Lord ; but assuredly less so, in
that she thinks of the things of the world, how to please her
husband. For this is what he would say of them, that they
may, in a certain way, find themselves obliged by marriage
to think of the things of the world, how to please their
husbands.

xii.* 14. And not without just cause a doubt is raised, whether
he said this of all married women, or of such as so many are,
as that nearly all may be thought so to be. For neither doth

l Cor. 7, that, which he saith of unmarried women, She, that is un-

34 ^ /

married, thinketh of the things of the I^ord, to be holy both
in body and spirit: pertain unto all unmarried women:

•289

Marriage that looks only lo pleasing God, rare.

whereas there are certain widows who are dead, who live in de
delights. However, so far as regards a certain distinction
and, as it were, character of their own, of the unmarried and pali.
married; as she deserves the excess of hatred, who contain- gTim'0’
ing from marriage, that is, from a thing allowed, does not
contain from offences, either of luxury, or pride, or curiosity
and prating ; so the married woman is seldom met with, who,
in the very obedience of married life, hath no thought save
how to please God, by adorning herself, not with plaited 1 Tim. 2,
hair, or gold and pearls and costly attire, but as becometh 9‘ I0'
women making profession of piety, through a good con¬
versation. Such marriages, forsooth, the Apostle Peter
also describes bv giving commandment. In like manner. 1 Peter
saith he, wives obeying tlieir own husbands; in order that , ~ ‘

even if any obey not the word, they may be gained without
discourse through the conversation of the icives, seeing your
fear and chaste conversation : that they be not they that
are adorned without with crisping s of hair, or clothed with
gold or with fair raiment; but that hidden man of your
heart, in that unbroken continuance of a quiet and modest
spirit, which before the Lord also is rich. For thus certain
holy women , who hoped in the Lord, used to adorn them-
selves, obeying their own husbands : as Sara obeyed Abraham,
calling him Lord: whose daughters ye are become , when ye
do well, and fear not with any vain fear. Husbands in
like manner living at peace and in chastity with your wives,
both give ye honour as to the weaker and subject vessel, as
with co-heirs of grace, and see that your prayers be not
hindered. Is it indeed that such marriages have no thought
of the things of the Lord, how to please the Lord? But they
are very rare: who deuies this? And, being, as they are, rare,
nearly all the persons who are such, were not joined
together in order to be such, but being already joined together
became such.

15. For what Christian men of our time being free from xiii.
the marriage bond, having power to contain from all sexual
intercourse, seeing it to be now a time, as it is written, not Eccles.
of embracing, but of abstaining from embrace, would not 3’
choose rather to keep virginal or widowed continence, than

•290 Entire abstinence easier than perfect moderation.

de (now that there is no obligation from duty to human society)
BONO to endure tribulation of the flesh, without which marriages
g alt. cannot be, (to pass over in silence other things from which
the Apostle spares.) But when through desire reigning they
shall have been joined together, if they shall after overcome
it, because it is not lawful to loose, in such wise as it was
lawful not to tie, the marriage bond, they become such as
the form of marriage makes profession of, so as that either by
mutual consent they ascend unto a higher degree of holiness,
or, if both are not such, the one who is such will not be one
to exact but to yield the due, observing in all things a chaste
and religious concord. But in those times, wherein as yet
the mystery of our salvation was veiled in prophetic sacra¬
ments, even they who were such before marriage, yet con¬
tracted marriage through the duty ot begetting children,
not overcome by lust, but led by piety, unto whom it there
were given such choice, as in the revelation of the New
Mat.l9, Testament there hath been given, the Lord saying, U hoso
12' can receive, let him receive ; no one doubts that they would
have been ready to receive it even with joy, who reads with
careful attention what use they made of their wives, at a time
when also it was allowed one man to have several, whom he
had with more chastity, than any now has his one wife, of
these, unto whom we see what the Apostle allows by way of
l Cor.7, leave. For they had them in the work of begetting children,
l Tin < not ^te disease of desire, as the nations which know not
4, fi.6S God. And this is so great a thing, that many at this day
more easily abstain from all sexual intercourse their whole
life through, than, if they are joined in marriage, observe the
measure of not coming together except for the sake of
children. Forsooth we have many brethren and partners in
the heavenly inheritance of both sexes that are continent,
whether they be such as have made trial of marriage, or such
as are entirely free from all such intercourse : forsooth they
are without number : yet, in our familiar discourses with them,
whom have we heard, whether of those who are, or of those
who have been, married, declaring to us that he has never
had sexual intercourse with his wife, save with the hope of
conception ? What, therefore, the Apostles command the

Concubinage even for offspring's sake, unla wful . 291

married, this is proper to marriage, but what they allow by
way of pardon, or what hinders prayers, this marriage compels
not, but bears with.

16. Therefore if haply, (which whether it can take place,
I know not; and rather think it cannot take place ; but yet, if
haply,) having taking unto himself a concubine for a time, a
man shall have sought sons only from this same intercourse ;
neither thus is that union to be preferred to the marriage
even of those women, who do this, that is matter of pardon1.
For we must consider what belongs to marriage, not what
belongs to such women as marry and use marriage with less
moderation than they ought. For neither if each one so use
lands entered upon unjustly and wrongly, as out of their
fruits to give large alms, doth he therefore justify rapine :
nor if another brood over, through avarice, an estate to which
he has succeeded, or which he hath justly gained, are we on
this account to blame the rule of civil law, whereby he is
made a lawful owner. Nor will the wrongfulness of a tyran¬
nical rebellion deserve praise, if the tyrant treat his subjects
with royal clemency : nor will the order of royal power deserve
blame, if a king rage with tyrannical cruelty. For it is one
thing to wish to use well unjust power, and it is another
thing to use unjustly just power. Thus neither do concubines
taken for a time, if they be such in order to sons, make their
concubinage lawful; nor do married women, if they live
wantonly with their husbands, attach any charge to the order
of marriage.

17. That marriage can take place of persons first ill joined,
an honest decree following after, is manifest. But a marriage
once for all entered upon in the City of our God, where,
even from the first union of the two, the man and the woman,
marriage bears a certain sacramental character, can no way
be dissolved but by the death of one of them. For the bond
of marriage remains, although a family, for the sake of which
it was entered upon, do not follow through manifest barren¬
ness ; so that, when now married persons know that they
shall not have children, yet it is not lawful for them to
separate even for the very sake of children, and to join them¬
selves unto others. And if they shall so do, they commit
adultery with those unto whom they join themselves, but them-

u 2

B;)NO
CON TU-
GALI.

xiv.

'veniale.

XV.

*292 Generation preserves mankind as food each, man.

de selves remain husbands and wives. Clearly with the good
will of the wife to take another woman, that from her may
PALI, be horn sons common to both, by the sexual intercourse and
seed of the one, but by the right and power of the other, was
lawful among the ancient fathers : whether it be lawful now
also, I would not hastily pronouuce. For there is not now
necessity of begetting children, as there theu was, when, even
when wives bare children, it was allowed, in order to a more
numerous posterity, to marry other wives in addition, which
now is certainly not lawful. For the difference that separates
times causes the due season to have so great force unto the justice
and doing or not doing any thing, that now a man does better,
if he marry not even one wife, unless he be unable to contain.
But then they married even several without any blame, even
those who could much more easily contain, were it not that
piety at that time had another demand upon them. For, as
Phil. I, the wise and just man, who now desires to be dissolved and
to be with Christ, and takes more pleasure in this, the best,
now not from desire of living here, but from duty of being
‘ consu- useful ’, takes food that he may remain in the llesli, which
,endi- is necessary for the sake of others; so to have intercourse
with females in right of marriage, was to holy men at that
time a matter of duty not of lust.

xvi. 18. For what food is unto the conservation of the man,
this sexual intercourse is unto the conservation of the race:
and both are not without carnal delight: which yet being
modified, and by restraint of temperance reduced unto the
use after nature, cannot be lust0. But what unlawful food is
in the supporting of life, this sexual intercourse of forni¬
cation or adultery is in the seeking of a family. And what
unlawful food is in luxury of belly and throat, this unlawful
intercourse is in lust that seeks not a family. And what
the excessive appetite of some is in lawful food, this that
intercourse that is matter of pardon is in husband and wife.
As therefore it is better to die of hunger than to eat things
offered unto idols: so it is better to die without children,
than to seek a family from unlawful intercourse. But from

» Retract, b. ii. c. 22. 2. ‘ it was use good things, so is it good will to
meant that tho good and right use of use evil things.’
lust is not hist, for as it is evil will to

Prophet s married of charity, a.s Apostles took food. 298

whatever source men be born, if they follow not the vices of De
their parents, and worship God aright, they shall be honest
and safe. For the seed of man, from out what kind of man gali.
soever, is the creation of God, and it shall fare ill with those
who use it ill, yet shall not itself at any time be evil. But
as the good sons of adulterers are no defence of adulteries,
so the evil sons of married persons are no charge against
marriage. Wherefore as the Fathers of the time of the New
Testament taking food from the duty of conservation, although
they took it with natural delight of the flesh, were yet in no
way compared with the delight of those who fed on what
had been offered in sacrifice, or of those who, although the
food was lawful, yet took it to excess : so the Fathers of the
time of the Old Testament from the duty of conservation used
sexual intercourse; and yet that their natural delight, by no
means relaxed unto unreasonable and unlawful lust, is not
to be compared either with the vileness of fornications, or
with the intemperance of married persons. Forsooth
through the same vein1 of charity, now after the spirit, them ‘vena.’
after the flesh, it was a duty to beget sons for the sake of
that mother Jerusalem : but it was nought save the difference
of times which made the works of the fathers different. But
thus it was necessary that even Prophets, not living after the
flesh, should come together after the flesh ; even as it was
necessary that Apostles also, not living after the flesh, should
eat food after the flesh.

19. Therefore as many women as there are now, unto xv-j
whom it is said, If they contain not, let them be married, \ cor.
are not to be compared to the holy women then, even when"’9-
theymarried. Marriage itselfindeed in all nationsisforthe same
cause of begetting of sous, and of what character soever these
may be afterward, yet was marriage for this purpose insti¬
tuted, that they may be bora in due and honest order. But
men, who contain not, as it were ascend unto marriage by a
step of honesty : but they, who without doubt would contain,
if the purpose of that time had allowed this, in a certain
measure descended unto marriage by a step of piety. And, on
this account, although the marriages of both, so far as they
are marriages, in that they are for the sake of begetting, are
equally good, yet these men when married are not to be

294 Why one man could once have several wives.

de compared with those men as married. For these have, what
coN^u-is allowed them by way of leave, on account of the honesty
GAIT- of marriage, although it pertain not to marriage; that is, the
advance which goes beyond the necessity of begetting, which
they had not. But neither can these, if haply there be now
any found, who neither seek, nor desire, in marriage any
thing, save that wherefore marriage was instituted, be made
equal to those men. For in these the very desire of sons is
carnal, but in those it was spiritual, in that it was suited to
the sacrament of that time. Forsooth now no one who is
made perfect in piety seeks to have sons, save after a spiritual
sense; but then it was the work of piety itself to beget sons
even after a carnal sense: in that the begetting of that
people was fraught with tidings of things to come, and per¬
tained unto the prophetic dispensation.

20. And on this account, not, so as it was allowed one
man to have even several wives, was it allowed one female
to have several husbands, not even for the sake of a family,
in case it should happen that the woman could bear, the
man could not beget. For by a secret law of nature things
that stand chief love to be singular; but what are subject
are set under, not only one under one, but, if the system of
nature or society allow, even several under one, not without
becoming beauty. For neither hath one slave so several
masters, in the way that several slaves have one master.
Thus we read not that any of the holy women served two or
more living husbands: but we read that many females
'societas served one husband, when the social state1 of that nation
allowed it, and the purpose of the time persuaded to it : for
neither is it contrary to the nature of marriage. For several
females can conceive from one man : but one female cannot
from several, (such is the power of things principal :) as
many souls are rightly made subject unto one God. And on
this account there is no True God of souls, save One: but
one soul by means of many false gods may commit forni¬
cation, but not be made fruitful.

xviii. 21. But since out of many souls there shall be hereafter
^2cts 4’ one City of such as have one soul and one heart towards
God; which perfection of our unity shall be hereafter, after
this sojourn in a strange land, wherein the thoughts of all

Typical meaning of this, and of Bishops but once married. 295

shall neither be hidden one from another, nor shall be in db
any matter opposed one to another; on this account theCONJO_
Sacrament of marriage of our time hath been so reduced to GALI-
one man and one wife, as that it is not lawful to ordain any
as a steward of the Church, save the husband of one wife, l Tim.
And this they have understood more acutely who have been T’it '1>6>
of opinion, that neither is he to be ordained, who as a cate¬
chumen or as a heathenb had a second wife. For it is a
matter of sacrament, not of sin. For in baptism all sins are
put away. But he who said, If thou shall have taken a^Cor.J,
icife, thou hast not sinned; and if a virgin shall have been
married , she sinneth not: and, “ Let her do what she will,
she sinneth not, if she be married,” hath made it plain enough
that marriage is no sin. But on account of the sanctity of
the Sacrament, as a female, although it be as a catechumen
that she hath suffered violence, cannot after Baptism be con¬
secrated among the virgins of God : so there was no absurdity
in supposing of him who had exceeded the number of
one wife, not that he had committed any sin, but that he had
lost a certain prescript rule1 of a sacrament, necessary not'nor-
unto desert of good life, but unto the seal of ecclesiastic
ordination; and thus, as the many wives of the old Fathers
signified our future Churches out of all nations made subject
unto one husband, Christ: so our chief-priest2, the husband2 antis-
of one wife, signifies unity out of all nations, made subject tes
unto one husband, Christ: which shall then be perfected,
when lie shall have unveiled the hidden things of darkness, 1 Cor.
and shall have made manifest the thoughts of the heart, that 4> 5‘
then each may have praise from God. But now there are
manifest, there are hidden, dissensions, even where charity is
safe between those, who shall be hereafter one, and in one;
which shall then certainly have no existence. As therefore
the Sacrament of marriage with several of that time signified
the multitude that should be hereafter made subject unto
God in all nations of the earth, so the Sacrament of marriage
with one of our time signifies the unity of us all made subject
to God, which shall be hereafter in one Heavenly City.

b Thus Ambrose. Ep. to Ch. of tion, and says, b. i. near the end, that
Verell®, and ancient general custom. Ruffinus had found fault with him for
Jerome, Ep. ad Ocean, speaks strongly this. Ben.
and harshly against this interpreta-

BONO

conju

GALI.

1 Cato
minor,
cf. Plu¬
tarch. p
771.

Gen. 22

12.

xix.

•296 The desire of children, in the holy Fathers, spiritual.

Therefore as to serve two or more, so to pass over from a
living husband into marriage with another, was neither
lawful theu, nor is it lawful now, nor will it ever be lawful-
Forsooth to apostatise from the One God, and to go into
adulterous superstition of another, is ever an evil. Therefore
not even for the sake of a more numerous family did our
Saints do, what the Roman Cato is said to have done ', to
give up his wife, during his own life, to fill even another’s
• house with sons. Forsooth in the marriage of one woman
the sanctity of the Sacrament is of more avail than the fruit¬
fulness of the womb.

22. If, therefore, even they who are united in marriage only
for the purpose of begetting, for which purpose marriage
was instituted, arc not compared with the Fathers, seeking
their very sons in a way far other than do these; forasmuch
as Abraham, being bidden to slay his son, fearless and
devoted, spared not his only son, whom from out of great
, despair he had received, save that he laid down his hand,
when lie forbade him, at Whose command he had lifted it
up ; it remains that we consider, whether at least continent
persons among us are to be compared to those Fathers who
were married ; unless haply now these are to be preferred to
them, to whom we have not yet found persons to compare.
For there was a greater good in their marriage, than is the
proper good of marriage : to which without doubt the good
of Continence is to be preferred : because they sought not
sons from marriage by such duty as these are led by, from a
certain sense of mortal nature requiring succession against
decease. And, whoso denies this to be good, he knows not
God, the Creator of all things good, from things heavenly
even unto things earthly, from things immortal even unto
things mortal. Rut neither are beasts altogether without
this sense of begetting, and chiefly birds, whose care of
building nests meets us at once, and a certain likeness to
marriages, in order to beget and nurture together. Rut
those men, with mind far holier, surpassed this affection of
mortal nature, the chastity whereof in its own kind, there
being added thereto the worship of God, as some have
understood, is set forth as bearing first thirty-fold; who
sought sons of their marriage for the sake of Christ; in

Legal purification is not for sin but for its type. 297

order to distinguish His race after the flesh from all nations: de
even as God was pleased to order, that this above the rest Cq° j°_
should avail to prophesy of Him, in that it was foretold of qali.
what race also, and of what nation, He should hereafter come
in the flesh. Therefore it was a far greater good than the
chaste marriages of believers among us, which father Abra¬
ham knew in his own thigh, under which he bade his
servant to put his hand, that he might take an oath concern¬
ing the wife, whom his son was to marry. For putting his
hand under the thigh of a man, and swearing by the God ofGen.2-1,
Heaven, what else did he signify, than that in that Flesh,2-4'
which derived its origin from that thigh, the God of Heaven
would come? Therefore marriage is a good, wherein
married persons are so much the better, in proportion as
they fear God with greater chastity and faithfulness, specially
if the sons, whom they desire after the flesh, they also bring
up after the spirit.

23. Nor, in that the Law orders a man to be purified even xx.
after intercourse with a wife, doth it shew it to be sin : unless
it be that which is allowed by way of pardon, which also,
being in excess, hinders prayers. But, as the Law sets1 infir-
many things in sacraments and shadows of things to come ; mitas
a certain as it were material formless state of the seed, which
having received form will hereafter produce the body of man,
is set to signify a life formless and untaught: from which
formless state, forasmuch as it behoves that man be cleansed
by form and teaching of learning; as a sign of this, that
purification was ordered after the emission of seed. For
neither in sleep also doth it take place through sin. And
yet there also a purification was commanded. Or, if any
think this also to be sin, thinking that it comes not to pass
save from some lust of this kind, which without doubt is
false; what? are the ordinary menses also of women sins?
and yet from these the same old Law commanded that
they should be cleansed by expiation ; for no other cause,
save the material formless state itself, in that which, when
conception hath taken place, is added as it were to build up
the body; and for this reason, when it flows without form,
the Law would have signified by it a soul without form of
discipline, flowing and loose in an unseemly manner. And

*298 Virtues of the soul may exist unseen in habit.

de that this ought to receive form, it signifies, when it commands
coNju.such flow of the body to be purified. Lastly, what? to die,
oali, is that also a sin ? or, to bury a dead person, is it ilot also a
good work of humanity ? and yet a purification was com¬
manded even on occasion of this also ; because also a dead
body, life abandoning it, is not sin, but signifies the sin of a
Numb, soul abandoned by righteousness.

19,1 1* 24. Marriage, I say, is a good, and may be, by sound

reason, defended against all calumnies. But with the mar¬
riage of the holy fathers, I enquire not what marriage, but
what continence, is on a level : or rather not marriage with
marriage; for it is an equal gift in all cases given to
the mortal nature of men ; but men who use marriage,
forasmuch as 1 find not, to compare with other men who
used marriage in a far other spirit, we must enquire
what continent persons admit of being compared with
those married persons. Unless, haply, Abraham could
not contain from marriage, for the sake of the kingdom of
heaven, he who, for the sake of the kingdom of heaven, could
fearless sacrifice his only pledge of offspring, for whose sake
marriage was dear !

xxi. 25. Forsooth continence is a virtue, not of the body, but
of the soul. But the virtues of the soul are sometimes shewn
in work, sometimes lie hid in habit, as the virtue of martyr¬
dom shone forth and appeared by enduring sufferings; but
how many arc there of the same virtue of mind, unto whom
trial is wanting, whereby what is within, in the sight of God,
may go forth also into the sight of men, and not to men begin
to exist, but only become known ? For there was already
Job i ,8. in Job patience, which God knew, and to which lie bore
witness: but it became known unto men by test of trial :
and what lay hid within was not produced, but shewn, by
the things that were brought on him from without. 'Timothy
l Tim. also certainly had the virtue of abstaining from wine, which
r>’ 23' Paul took not from him, by advising him to use a moderate
portion of wine, “ for the sake of his stomach and his often
infirmities,” otherwise he taught him a deadly lesson, that
for the sake of the health of the body there should be a loss
of virtue in the soul : but because what he advised could
take place with safety to that virtue, the profit of drinking

299

Our Lord had all virtue, yet not all abstinence.

was so left free to the body, as that the habit of continence DE
continued in the soul. For it is the habit itself, whereby anyC0NJu-
thing is done, when there is need1; but when it is not done, GAL1,
it can be done, only there is no need. This habit, in the mat- < work.’
ter of that continence which is from sexual intercourse, they
have not, unto whom it is said, If they contain not, let them iCor.7,
be married. But this they have, unto whom it is said, 9'
Whoso can receive, let him receive. Thus have perfect Mat- 19,
souls used earthly goods, that are necessary for something 12‘
else, through this habit of continence, so as, by it, not to be
bound by them, and so as by it, to have power also not to
use them, in case there were no need. Nor doth any use
them well, save who hath power also not to use them.

Many indeed with more ease practise abstinence, so as not
to use, than practise temperance, so as to use well. But no
one can wisely use them, save who can also continently not
use them. From this habit Paul also said, I know both to phi). 4,
abound, and to suffer want. Forsooth to suffer want is the 12,
part of any men soever; but to know to suffer want is the
part of great men. So, also, to abound, who cannot ? but to
know also to abound, is not, save of those, whom abundance
corrupts not.

26. But, in order that it may be more clearly understood,
how there may be virtue in habit, although it be not in work,

I speak of an example, about which no Catholic Christian
can doubt. For that our Lord Jesus Christ in truth of flesh
hungered and thirsted, ate and drank, no one doubts of such
as out of the Gospel are believers. What, then, was there
not in Him the virtue of continence from meat and drink, as
great as in John Baptist? For John came neither eating Mat.u
nor drinking ; and they said, He hath a devil; the Son of18- 19-
Man came both eating and drinking; and they said, Lo,
a glutton and wine-bibber, a friend of publicans and sin¬
ners. What, are not such things said also against them of His
household, our fathers, from another kind of using of things
earthy, so far as pertains to sexual intercourse ; ‘ Lo, men
lustful and unclean, lovers of women and lewdness ?’ And
yet as in Him that was not true, although it were true that
lie abstained not, even as John, from eating and drinking,
for Himself saith most plainly and truly, John came, not

300 The truly continent now abstain from Marriage.

de eating, nor drinking ; the Son of Man came eating and

cosju .drinking: so neither is this true in these Fathers; although

0A1,1- there hath come now the Apostle of Christ, not wedded, nor

begetting, so that the heathen say of him, He was a magician;

but there came then the Prophet of Christ, marrying and

begetting sons, so that the Mauichees say of him, He was

Mat. ll, a man fond of women: And wisdom, saith He, hath been
10 ... .

justified of her children. What the Lord there added, after
He had thus spoken of John and of Himself; But wisdom,
saith He, hath been justified of her children. Who see that
the virtue of continence ought to exist even in the habit of
the soul, but to be shewn forth in deed, according to
opportunity of things and times ; even as the virtue of
patience of holy martyrs appeared in deed ; but of the rest
equally holy was in habit. Wherefore, even as there is not
unequal desert of patience in Peter, who suffered, and in
John, who suffered not; so there is not unequal desert of
» S. Je continence in John who made no trial of marriage1, and in
Abraham, who begat sons. For both the celibate of the one,
vinia- and the marriage estate of the other, did service as soldiers to
Du*' Christ, as times were allotted; but John had continence in
work also, but Abraham in habit alone,
xxii. 27. Therefore at that time, when the Law also, following
Deut.26, upon the days of the Patriarchs, pronounced accursed, whoso
5—io. raised not up seed in Israel, even he, who could, put it
not forth, but yet possessed it. But from the period that
Gal. 4, the fulness of lime hath come, that it should be said, IVhoso
Mat 10 can receive> him receive , from that period even unto this
12. present, and from henceforth even unto the end, whoso hath,
worketh : whoso shall be unwilling to work, let him not falsely
say, that he hath. And through this means, they, who corrupt
l Cor. good manners by evil communications, with empty and vain
l6,33‘ craft, say to a Christian man exercising continence, and
refusing marriage, What then, are you better than Abraham ?
But let him not, upon hearing this, be troubled ; neither let
him dare to say, ‘ Better,’ nor let him fall away from his
purpose: for the one he saith not truly, the other lie doth
not rightly. But let him say, 1 indeed am not better than
Abraham, but the chastity of the unmarried is better than
(he chastity of marriage; whereof Abraham had one in use,

What virtue now is comparable to the Patriarchs'. 301

both in habit. For he lived chastely in the marriage state : de
but it was in his power to be chaste without marriage, but Cqnju
at that time it behoved not. But I with more ease use not GALI-
mairiage, which Abraham used, than so use marriage as
Abraham used it: and therefore I am better than those, who
through incontinence of mind cannot do what I do; not than
those, who, on account of difference of time, did not do what
I do. For what I now do, they would have done better, if
it had been to be done at that time; but what they did,

I should not so do, although it were now to be done. Or, if
he feels and knows himself to be such, as that, (the virtue of
continence being preserved and continued in the habit of
his mind, in case he had descended unto the use of marriage
from some duty of religion,) he should be such an husband,
and such a father, as Abraham was ; let him dare to make
plain answer to that captious questioner, and to say, I am
not indeed better than Abraham, only in this kind of con¬
tinence, of which he was not void, although it appeared not:
but I am such, not having other than he, but doing other.

Let him say this plainly : forasmuch as, even if he shall wish
to glory, he will not be a fool, for he saith the truth. But if
he spaie, lest any think of him above what he sees him, or2Cor.
hears any thing of him ; let him remove from his own person 12’ 6‘
the knot of the question, and let him answer, not concerning
the man, but concerning the thing itself, and let him say,
Whoso hath so great power is such as Abraham. But it may
happen that the virtue of continence is less in his mind, who
uses not marriage, which Abraham used: but yet it is greater
than in his mind, who on this account held chastity of
marriage, in that he could not a greater. Thus also let the
unmarried woman, whose thoughts are of the things of the
Lord, that she may be holy both in body and spirit, when1Cor>7
she shall have heard that shameless questioner saying, What, 34-
then, are you better than Sara? answer, I am better, but than
those, who are void ol the virtue of continence, which I
believe not of Sara : she therefore together with this virtue
did what was suited to that time, from which I am free, that
in my body also may appear, what she kept in her mind.

28. Therefore, it we compare the things themselves, we xxiii.
may no way doubt that the chastity of continence is better

DE
BONO
CON JU-
OALI.

302 Comparison of characters. Obedience above continence.

than marriage chastity, whilst yet both are good : but when
we compare the persons, he is better, who hath a greater
good than another. Further, he who hath a greater of the
same kind, hath also that which is less ; but he, who only
hath what is less, assuredly hath not that which is greater.
For in sixty, thirty also are contained, not sixty also in
thirty. But not to work from out that which he hath, stands
in the allotment of duties, not in the want of virtues : foras¬
much as neither is he without the good of mercy, who finds
not wretched persons such as he may mercifully assist.

29. And there is this further, that men are not rightly
compared with men in regard of some one good. For it
may come to pass, that one hath not what another hath, but
hath another thing, which must be esteemed of more value.
The good of obedience is belter than of continence. For
marriage is in no place condemned by authority of our Scrip¬
tures, but disobedience is in no place acquitted. Tf there¬
fore there be set before us a virgin about to continue so, but
yet disobedient, and a married woman who could not con¬
tinue a virgin, but yet obedient, which shall we call better?
shall it be (the one) less praiseworthy, than if she were a
virgin, or (the other) worthy of blame, even as she is a virgin ?
So, if you compare a drunken virgin with a sober married
woman, who can doubt to pass the same sentence? Forsooth
marriage and virginity are two goods, whereof the one is
greater; but sobriety and drunkenness, even as obedience
and stubbornness, are, the one good, and the other evil.
But it is better to have all goods even in a less degree, than
great good with great evil : forasmuch as in the goods of the
body also it is better to have the stature of Zacchams with
sound health, than that of Goliah with fever.

30. The right question plainly is, not whether a virgin
every way disobedient is to be compared to an obedient
married woman, but a less obedient to a more obedient:
forasmuch as that also of marriage is chastity, and therefore a
good, but less than virginal. Therefore if the one, by so
much less in the good of obedience, as she is greater in the
good of chastity, be compared with the other, which of them
is to be preferred that person judges, who in the first place
comparing chastity itself and obedience, sees that obedience

Obedience implies chastity. Few have it like Abraham. 303

is in a certain way the mother of all virtues. And therefore, be
for this reason, there may be obedience without virginity, Conju-
because virginity is of counsel, not of precept. But 1 call that GALI-
obedience, whereby precepts are complied with. And, there¬
fore, there may be obedience to precepts without virginity,
but not without chastity. For it pertains unto chastity, not
to commit fornication, not to commit adultery, to be defiled
by no unlawful intercourse: and whoso observe not these,
do contrary to the precepts of God, and on this account are
banished from the virtue of obedience. But there may be
virginity without obedience, on this account, because it is
possible for a woman, having received the counsel of virginity,
and having guarded virginity, to slight precepts : even as we
have known many sacred virgins, talkative, curious, drunken,
litigious, covetous, proud : all which are contrary to precepts,
and slay one, even as Eve herself, by the crime of disobe¬
dience. Wherefore not only is the obedient to be pre¬
ferred to the disobedient, but a more obedient married woman
to a less obedient virgin.

31. From this obedience that Father, who was not without
a wife, was prepared to be without an only sonc, and that
slain by himself. For I shall not without due cause call
him an only son, concerning whom he heard the Lord say,

In Isaac shall there be called for thee a seed. Therefore Gen. 21,
how much sooner would he hear it, that he should be even ,2-
without a wife, if this he were bidden? Wherefore it is not
without reason that we often consider, that some of both sexes,
containing from all sexual intercourse, are negligent in obey¬
ing precepts, after having with so great warmth caught at
the not making use of things that are allowed. Whence who
doubts that we do not rightly compare unto the excellence
of those holy fathers and mothers begetting sons, the men
and women of our time, although free from all intercourse,
yet in virtue of obedience inferior: even if there had been
wanting to those men in habit of mind also, what is plain in
the deed of the latter. Therefore let these follow the
Lamb, boys singing the new song, as it is written in the

c Retract, b. ii. c. 22. 2. “ I do not presently be restored to him by resur-

quite approve this ; as one should rather rection, as we read in the Epistle to
believe that he believed his son would the Hebrews.”

304 Marriage load never wholly loosed but by death.

BONO

CONJO-

GALI.

Rev. 14,
4.

XXIV.

1 Cor.
7, 4.

1 Cor. 7
10. li.

Apocalypse, who have not defiled themselves with women :
for no other reason than that they have continued virgins.
Nor let them on this account think themselves better than
the first holy fathers, who used marriage, so to speak, after
the fashion of marriage. Forsooth the use of it is such, as
that, if in it there hath taken place through carnal inter¬
course aught which exceeds necessity of begetting, although
in a way that deserves pardon, there is pollution. For what
doth pardon expiate, if that advance cause no pollution
whatever? From which pollution it were strange if boys
following the Lamb were free, unless they continued virgins.

32. Therefore the good of marriage throughout all nations
and all men stands in the occasion of begetting, and faith of
chastity: but, so far as pertains unto the People of God, also
in the sanctity of the Sacrament, by reason of which it is
unlawful for one who leaves her husband, even when she has
been put away, to be married to another, so long as her
husband lives, no not even for the sake of bearing children :
and, whereas this is the alone cause, wherefore marriage
takes place, not even where that very thing, wherefore it
takes place, follows not, is the marriage bond loosed, save
by the death of the husband or wife. In like manner as if
there take place an ordination of clergy in order to form a
congregation of people, although the congregation of people
follow not, yet there remains in the ordained persons the
Sacrament of Ordination ; and if, for any fault, any be
removed from his office, he will not be without the Sacra¬
ment of the Lord once for all set upon him, albeit con¬
tinuing unto condemnation. Therefore that marriage takes
place for the sake of begetting children, the Apostle is
a witness thus, I will, says he, that the younger women be
married. And, as though it were said to him, For what
purpose ? straightway he added, to have children, to be
mothers of families. But unto the faith of chastity pertains
that saying, The wife hath not power of her own body, but
the husband: likewise also the husband hath not power of
his own body, but the wife. But unto the sanctity of the
, Sacrament that saying, The wife not to depart from her
husband, but, in case she shall have departed, to remain
unmarried, or to be reconciled to her husband: and let not

Holy Fathers obedient in act, continent in spirit. 305

the husband put auay his wife. All these are goods, on de
account of which marriage is a good; offspring, faith, sacra-
rnent. But now, at this time, not to seek offspring after GALI-
the flesh, and by this means to maintain a certain perpetual
freedom from every such work, and to be made subject after
a spiritual manner unto one Husband Christ, is assuredly
better and holier; provided, that is, men so use that freedom,
as it is written, so as to have their thoughts of the things of
the Lord, how to please the Lord; that is, that Continence t Cor.
at all times do take thought, that obedience fall not short in ’
any matter : and this virtue, as the root- virtue, and (as it is wont
to be called) the womb, and clearly universal, the holy fathers
of old exercised in deed; but that Continence they pos¬
sessed in habit of mind. Who assuredly, through that
obedience, whereby they were just and holy, and ever pre¬
pared unto every good work, even if they were bidden to
abstain from all sexual intercourse, would perform it. For
how much more easily could they, at the bidding or exhort¬
ation of God, not use sexual intercourse, who, as an act of
obedience, could slay the child, for the begetting of which
alone they used the ministry of sexual intercourse ?

33. And, the case being thus, enough and more than xxVl
enough answer has been made to the heretics, whether they

be Manichees, or whosoever other that bring false charges
against the Fathers of the Old Testament, on the subject of
their having several wives, thinking this a pi-oof whereby to
convict them of incontinence : provided, that is, that they
perceive, that that is no sin, which is committed neither
against nature, in that they used those women not for wan¬
tonness, but for the begetting of children : nor against
custom, forasmuch as such things were usually done at those
times: nor against command, forasmuch as they were for¬
bidden by no law. But such as used women unlawfully,
either the divine sentence in those Scriptures convicts them,
or the reading sets them forth for us to condemn and shun,
not to approve or imitate.

34. But those of ours who have wives we advise, with all xxvi.
our power, that they dare not to judge of those holy fathers
after their own weakness, comparing, as the Apostle says, them¬
selves with themselves: and therefore, not understandiiur 2 Cor.

x bJ0, 12.

BONO
CON JU
GALT.

Ecclus.
3, 18.

306 Widorved and Virgin Chastity above marriage.

how great strength the soul hath, doing service unto righte¬
ousness against lusts, that it acquiesce not in carnal motions
of th is sort, or suffer them to glide on or advance unto
sexual intercourse beyond the necessity of begetting children,
so far as the order of nature, so far as the use of custom, so
far as the decrees of laws prescribe. Forsooth it is on this
account that men have this suspicion concerning those
fathers, in that they themselves have either chosen marriage
through incontinence, or use their wives with intemperance.
But however let such as are continent, either men, who, on
the death of their wives, or women, who, on the death of
their husbands, or both, who, with mutual consent, have
vowed continence unto God, know that to them indeed there
is due a greater recompense than marriage chastity demands;
but, (as regards) the marriages of the holy Fathers, who were
joined after the manner of prophecy, who neither in sexual
intercourse sought aught save children, nor in children them¬
selves aught save what should set forward Christ coming
hereafter in the flesh, not only let them not despise them in
comparison of their own purpose, but let them without any
doubting prefer them even to their own purpose.

35. Boys also and virgins dedicating unto God actual
chastity we do before all things admonish, that they be
aware that they must guard their life meanwhile upon earth
with so great humility, by how much the more what they
have vowed is heavenly. Forsooth it is written, How great
soever thou art, by so much humble thyself in all things.
Therefore it is our part to say something of their greatness,
it is their part to have thought of great humility. Therefore,
except certain, those holy fathers and mothers who were
married, than whom these although they be not married are
not better, for this reason, that, if they were married, they
wovdd not be equal, let them not doubt that they surpass all
the rest of this time, either married, or after trial made of
marriage, exercising continence ; not so far as Anna sur¬
passes Susanna; but so far as Mary surpasses both. 1 am
speaking of what pertains unto the holy chastity itself of the
flesh; for who knows not, what other deserts Mary hath?
Therefore let them add to this so high purpose conduct
suitable, that they may have an assured security of the surpass-

Yet Patriarchs, who used Marriage well, not surpassed. 307

ing reward ; knowing of a truth, that, unto themselves and
unto all the faithful, beloved and chosen members of Christ,
coming many from the East, and from the West, although
shining with light of glory that difFereth one from another,
according to their deserts, there is this great gift bestowed in
common, to sit down in the kingdom of God with Abraham,
and Isaac, and Jacob, who not for the sake of this world, but
for the sake of Christ, were husbands, for the sake of Christ,
were fathers.

BONO

CONJU-

GALI.

Matt. 8,
11.

S. AUGUSTINE

H O L Y V I R G 1 N I T Y.

Retr. ii. 23. “ After 1 had written ‘ on the Good of Marriage,’ it was ex¬
pected that I should write on Iloly Virginity; and I did not delay to do
so: and that it is God’s gift, and how great a gift, and with what humility
to be guarded, so far as T was able T set forth in one volume. This
hook begins, &c.”

DE 1. We lately put forth a book ‘ of the Good of Marriage,’
G1NI. in which also we admonished and admonish the virgins of
TATE- Christ, not, on account of that greater gift which they have
*• received, to despise, in comparison of themselves, the fathers
and mothers of the People of God ; and not to think those
ltom.n,mcn, (whom the Apostle sets forth as the olive, that the
17. 18. ^grafted wild olive be not proud,) who did service to Christ
about to come hereafter, even by the begetting of sons, on
this account of less desert, because by divine right continence
is preferred to wedded life, and pious virginity to marriage.
Forsooth in them were being prepared and brought forth
future things, which now we see fulfilled in a marvellous and
effectual manner, whose married life also was prophetic:
whence, not after the wonted custom of human wishes and
joys, but by the very deep counsel of God, in certain of them
fruitfulness obtained to be honoured, in certain also barren¬
ness to be made fruitful. But at this time, towards them
i Cor. 7, unto whom it is said, if they contain not , let them be married,
we must use not consolation, but exhortation. But them,

The Blessed Virgin a Type and Pattern of the Church. 309

unto whom it is said, Whoso can receive , let him receive , we de
must exhort, that they be not alarmed; and alarm that they aitti-
be not lifted up. Wherefore virginity is not only to be set TATE-
forth, that it may be loved, but also to be admonished, that
it be not puffed up.

2. This we have undertaken in our present discourse: may ii.
Christ help us, the Son of a Virgin, and the Spouse of virgins,
born after the flesh of a virgin womb, and wedded after the
Spirit in virgin marriage. Whereas, therefore, the whole
Church itself is a virgin espoused unto one Husband Christ, 2 Cor.
as the Apostle saith, of how great honour are its members 11 ’ 2'
worthy, who guard this even in the flesh itself, which the
whole Church guards in the faith? which imitates the mother

of her Husband, and her Lord. For the Church also is both
a mother and a virgin. For whose virgin purity consult we
for, if she is not a virgin? or whose children address we, if
she is not a mother? Mary bare the Head of This Body
after the flesh, the Church bears the members of that Body
after the Spirit. In both virginity hinders not fruitfulness :
in both fruitfulness takes not away virginity. Wherefore,
whereas the whole Church is holy both in body and spirit,
and yet the whole is not virgin in body but in spirit; how
much more holy is it in these members, wherein it is virgin
both in body and spirit ?

3. It is written in the Gospel, of the mother and brethren iii.
of Christ, that is, His kindred after the flesh, that, when
word had been brought to Him, and they were standing
without, because they could not come to Him by reason of

the crowd, He made answer, Who is My mother ? or wr/toMat. l 2,

are My brethren ? and stretching forth His Hand over His :,0‘

disciples , He saith , These are My brethren : and whosoever

shall have done the icill of My Father , that man is to Me

brother, and mother, and sister. What else teaching us,

than to prefer to kindred after the flesh, our descent after the

Spirit: and that men are not blessed for this reason, that

they are united by nearness of flesh unto just and holy men,

but that, by obeying and following, they cleave unto their

doctrine and conduct. Therefore Mary is more blessed in

receiving the faith of Christ, than in conceiving the flesh of

t hrist. For to a certain one who said, Blessed is the womb, Lukell>

27. 28.

DE
VIR¬
GIN I-
TATE.

iv.

Luke 1
34.

210 St. Mary had vowed Virginity before the Annunciation.

which bare Thee , He Himself made answer, Yea, rather,
blessed are they who hear the Word of God, and keep it.
Lastly, to His brethren, that is, His kindred after the flesh,
who believed not in Him, what profit was there in that being
of kin ? Thus also her nearness as a Mother would have
been of no profit to Mary, had she not borne Christ in her
heart after a more blessed manner than in her flesh.

4. Her virginity also itself was on this account more
pleasing and accepted, in that it was not that Christ being
conceived in her, rescued it beforehand from a husband who
would violate it, Himself to preserve it; but, before He was
conceived, chose it, already dedicated to God, as that from
which to be born. This is shewn by the words which Mary
spake in answer to the Angel announcing to her her concep¬
tion; How, saith she, shall this be, seeing I know not
a /nan ? Which assuredly she would not say, unless she had
before vowed herself unto God as a virgin. But, because the
habits of the Israelites as yet refused this, she was espoused
to a just man, who would not take from her by violence, but
rather guard against violent persons, what she had already
vowed. Although, even if she had said this only, How shall
this take place ? and had not added, seeing I k/iow not a
man, certainly she would not have asked, how, being a
female, she should give birth to her promised Son, if she had
married with purpose of sexual intercourse. She might have
been bidden also to continue a virgin, that in her by fitting
miracle the Son of God should receive the form of a servant,
but, being to be a pattern to holy virgins, lest it should be
thought that she alone needed to be a virgin, who had obtained
to conceive, a child even without sexual intercourse, she
dedicated her virginity to God, when as yet she knew not
what she should conceive, in order that the imitation of a
heavenly life in an earthly and mortal body should take
place of vow, not of command; through love of choosing, not
through necessity of doing service. Thus Christ by being
born of a virgin, who, before she knew Who was to be born
of her, had determined to continue a virgin, chose rather to
approve, than to command, holy virginity. And thus, even
in the female herself, in whom He took the form of a servant,
He willed that virginity should be free.

311

Holy Virgins Mothers of Christ in the Spirit.

5. There is, therefore, no reason why the virgins of God be de
sad, because themselves also cannot, keeping their virginity,
be mothers of the flesh. For Him alone could virginitv give tate.
birth to with fitting propriety, Who in His Birth could v-
have no peer. However, That Birth of the Holy Virgin is
the ornament of all holy virgins; and themselves together
with Mary are mothers of Christ, if they do the will of His
Father. For Mary also is on this account the Mother of
Christ in a way more full of praise and blessing, according
to His sentence mentioned above. Whosoever doetli the will
of My Father Who is in heaven , that one is to Me brother,
and sister, and mother. All these degrees of nearness of
kin to Himself, He shews forth in a spiritual manner, in the
People whom He hath redeemed: as brothers and sisters He
hath holy men and holy women, forasmuch as they all are
coheirs in the heavenly inheritance. His mother is the
whole Church, because she herself assuredly gives birth to
His members, that is, His faithful ones. Also His mother is
every pious soul, doing the will of His Father with most
fruitful charity, in them of whom it travaileth, until Himself Gal. 4,
be formed in them. Mary, therefore, doing the will of God,19’
after the flesh, is only the mother of Christ, but after the
Spirit she is both His sister and mother.

6. And on this account, that one female, not only in the vi.
Spirit, but also in the flesh, is both a mother and a virgin.

And a mother indeed in the Spirit, not of our Head, Which
is the Saviour Himself, of Whom rather she was born after
the Spirit : forasmuch as all, who have believed in Him,
among whom is herself also, are rightly called children of the Matt. 9,
Bridegroom : but clearly the mother of His members, which 15,
are we : in that she wrought together by charity, that faithful
ones should be born in the Church, who are members of That
Head: but in the flesh, the mother of the Head Himself.

For it behoved that our Head, on account of a notable
miracle, should be born after the flesh of a virgin, that He
might thereby signify that His members would be bom after
the Spirit, of the Church a virgiu : therefore Mary alone both
in Spirit and in flesh is a mother and a virgin : both the
mother of Christ, and a virgin of Christ; but the Church, in
the Saints who shall possess the kingdom of God, in the

312 Virginity a good better than fruitfulness of the flesh.

de Spirit indeed is altogether the mother of Christ, altogether
JinV a virgin of Christ: but in the flesh not altogether, but in
TATE- certain a virgin of Christ, in certain a mother, but not of
Christ. Forsooth both faithful women who are married, and
lTim.l, virgins dedicated to God, by holy manners, and charity out
of a pure heart, and good conscience, and faith unfeigned,
because they do the will of the Father, are after a spiritual
sense mothers of Christ. But they who in married life give
birth to (children) after the flesh, give, birth not to Christ,
but to Adam, and therefore run, that their offspring having
1 imbuti. been dyed1 in His Sacraments, may become members of
Christ, forasmuch as they know what they have given
birth to.

vii. 7. 1 have said this, lest haply married fruitfulness dare to
vie with virgin chastity, and to set forth Mary herself, and to
say unto the virgins of God, She had in her flesh two things
worthy of honour, virginity and fruitfulness ; inasmuch as she
both continued a virgin, and bore: this happiness, since we
could not both have the whole, we have divided, that ye be
virgins, we be mothers: for what is wanting to you in
children, let your virginity, that hath been preserved, be a
consolation : for us, let the gain of children make up for our
lost virginity. This speech of faithful women married, unto
holy virgins, would any how be to be eudured, if they gave
birth to Christians in the flesh ; that in this alone, save
virginity, the fruitfulness of Mary in the flesh should be more
excellent, that she gave birth to the Head Himself of these
members, but they to the members of That Head : but now,
although by this speech there vie such as on this one account
wed and have intercourse with husbands, that they may have
sons, and have no other thought of their sons, than to gain
them for Christ, and do this so soon as they can : yet are
not Christians born of their flesh, but made so afterwards:
the Church giving them birth, through this, that in a spiritual
manner she is the mother of the members of Christ, of Whom
also after a spiritual manner she is the virgin. And unto
this holy birth mothers also who have not borne in the flesh
Christians, arc workers together, that they may become what
they know that they could not give birth to in the flesh: yet
are they workers together through this, wherein themselves

313

Holy Virginity a devotion of the Soul.

also are virgins and mothers'* of Christ, that is to say, in faith dp.

which icorketh through love. vrR'

* ' n i n i -

8. Therefore no fruitfulness of the flesh can be compared tate.
to holy virginity even of the flesh. For neither is itself ®aL5>
also honoured because it is virginity, but because it hath Viii.
been dedicated to God, and, although it be kept in the flesh,

yet is it kept by religion and devotion of the Spirit. And by
this means even virginity of body is spiritual, which con¬
tinence of piety vows and keeps. For, even as no one makes
an immodest use of the body, unless the sin have been before
conceived in the spirit, so no one keeps modesty in the body,
unless chastity have been before implanted in the spirit.

But, further, if modesty of married life, although it be
guarded in the flesh, is yet attributed to the soul, not to the
flesh, under the rule and guidance of which, the flesh itself
hath no intercourse with any beside its own proper estate of
marriage ; how much more, and with how much greater
honour, are we to reckon among the goods of the soul that
continence, whereby the virgin purity of the flesh is vowed,
consecrated, and kept, for the Creator Himself of the soul
and flesh.

9. Wherefore neither are we to believe that their fruitful- ix.
ness ol the flesh, who at this time seek in marriage nothing
else save children, to make over unto Christ, can be set
against the loss of virginity. Forsooth, in former times, unto
Christ about to come after the flesh, the race itself of the
flesh was needful, in a certain large and prophetic nation :
but now, when from out every race of men, and from out all
nations, members of Christ may be gathered unto the People

of God, and City of the kingdom of heaven, whoso can Mat.i9,
receive sacred virginity, let him receive it; and let her only, |cor.7i
who contains not, be married. For what, if any rich woman9-
were to expend much money on this good work, and to buy,
from out different nations, slaves to make Christians, will
she not provide for the giving birth to members of Christ in
a manner more rich, and more numerous, than by any, how
great soever, fruitfulness of the womb ? And yet she will not
therefore dare to compare her money to the offering1 of holy 'muneri.

a It has been proposed to omit ‘ que,’ themselves also are mothers of i hrist,’
making the sense,1 wherein the virgins but the sense is good as it stands.

314

All born Virgins, but not yet sacred Virgins.

be virginity. But if for the sake of making such as shall be
oiNi- horn Christians, fruitfulness of the tlesli shall with just
tate. reason be set against the loss of chastity, this matter will be
more fruitful, if virginity be lost at a great price of money,
whereby many more children may be purchased to be made
Christians, than could be born from the womb, however

x. fruitful, of a single person. But, if it be extreme folly to
say this, let the faithful women that are married possess their
own good, of which we have treated, so far as seemed fit,
in another volume ; aud let them more highly honour, even
as they are most rightly used to do, in the sacred virgins,
their better good, of which we are treating in our present
discourse.

10. For not even herein ought such as are married to
compare themselves with the deserts of the continent, in that
of them virgins are bom : for this is not a good of marriage,
but of nature : which was so ordered of God, as that of every
sexual intercourse whatever of the two sexes of human kind,
whether in due order and honest, or base and unlawful, there
is born no female save a virgin, yet is none born a sacred
virgin : so it is brought to pass that a virgin is born even of
fornication, but a sacred virgin not even of marriage.

xi. 1 1. Nor do wc ourselves set forth this in virgins, that they
are virgins; but that they are virgins dedicated unto God
by pious continence. For it is not at a venture that I may
say, a married woman seems to me happier than a virgin
abont to be married : for the one hath what the other as yet
desires, especially if she be not yet even the betrothed of
any one. The one studies to please one, unto whom she
hath been given ; the other many, in doubt unto whom she
is to be given: by this one thing she guards modesty of
thought from the crowd, that she is seeking, not an adulterer,
but a husband, in the crowd. Therefore that virgin is with
good reason set before a married woman, who neither sets
herself forth for the multitude to love, whereas she seeks
from out the multitude the love of one ; nor, having now

1 compo- found him, orders herself1 for one, taking thought of the
l Cor. ", things of the world, how to please her husband ; but hath so
l>*; r loved Him of fair beau ty above the sons of men, as that,
because she could not, even as Mary, conceive Him in her

What in childbearing is of Marriage, what of nature. 315

flesh, she hath kept her flesh also virgin for Him conceived de
in her heart. This kind of virgins no fruitfulness of the body
hath given birth to : this is no progeny of flesh and blood, tate.
If of these the mother be sought for, it is the Church, xii.
None bears sacred virgins save a sacred virgin, she who hath
been espoused to be presented chaste unto one Husband, 2 Cor.
Christ. Of her, not altogether in body, but altogether in11’2'
spirit virgin, are born holy virgins both in body and in
spirit.

12. Let marriages possess their own good, not that they
beget sons, but that honestly, that lawfully, that modestly,
that in a spirit of fellowship they beget them, and educate
them, after they have been begotten, with cooperation, with
wholesome teaching, and earnest purpose : in that they keep
the faith of the couch oue with another; in that they violate

not the sacrament of wedlock. All these, however, are xiii.
offices of human duty : but virginal chastity and freedom
through pious continence from all sexual intercourse is the
portion of Angels, and a practice1, in corruptible flesh, oH'medi-
perpetual incorruption. To this let all fruitfulness of thetat10'
flesh yield, all chastity of married life ; the one is not in
(man’s) power, the other is not in eternity ; free choice hath
not fruitfulness of the flesh, heaven hath not chastity of
married life. Assuredly they will have something great
beyond others in that common immortality, who have some¬
thing already not of the flesh in the flesh.

13. Whence they are marvellously void of wisdom, who
think that the good of this continence is not necessary for
the sake of the kingdom of heaven, but for the sake of the
present world : in that, forsooth, married persons are strained
different ways by earthly cares more and more straitened,
from which trouble virgins and continent persons are free :
as though on this account only it were better not to be
married, that the straits of this present time may be escaped,
not that it is of any profit unto a future life. And, that they
may not seem to have put forth this vain ojiinion from out
the vanity of their own heart, they take the Apostle to
witness, where he saith, But concerning virgins I have not l Cor. 7,
command of the Lord, but I give counsel, as having obtained io‘ 26‘
mercy from God to be faithful. Therefore I think that this

VIH-

GJNI-

TATF-

1 dispen
satio.

xiv.

1 Cor.
7, 25.

1 Cor.

7, 26.

310 Virginity has a special reward hereafter.

is good on account of the present necessity , because it is good
for a man so to be. Lo, say they, where the Apostle shews
‘ that this is good on account of the present necessity,’ not
on account of the future eternity. As though the Apostle
would have regard for the present necessity, otherwise than
as providing and consulting for the future ; whereas all his
dealing1 calls not save unto life eternal.

14. It is, therefore, the present necessity that we are to
avoid, but yet such as is a hindrance to somewhat of the good
things to come ; by which necessity the married life is forced
to have thought of the things of the world, how to please,
the husband the wife, or the wife the husband. Not that
these separate from the kingdom of God, as there arc sins,
which are restrained by command, not by counsel, on this
account, because it is matter of condemnation not lo obey
the Lord when He commands: but that, which, within the
kingdom of God itself, might be more largely possessed, if
there were larger thoughts how they were to please God,
will assuredly be less, when as this very thing is less thought
of by necessity of marriage. Therefore lie says, Concerning
virgins 1 hare not command of the Lord. For whosoever
obeys not a command, is guilty and liable for punishment.
W1 lereforc, because it is not sin to marry a wife or to be
married, (but if it were a sin, it would be forbidden by a
Command,) on this account there is no Command of the
Lord concerning virgins. But since, after we have shunned
or had forgiveness of sins, we must approach eternal life,
wherein is a certain or more excellent glory, to be assigned
not unto all who shall live for ever, but unto certain there;
in order to obtain which it is not enough to have been set
free from sins, unless there be vowed unto Him, Who setteth
us free, something, which it is no matter of fault not to have
vowed, but matter of praise to have vowed and performed;
he saith, 1 give counsel , as having obtained mercy from Cod
that I should be faith fill. For neither ought 1 to grudge
faithful counsel, who not by my own merits, but by the
mercy of God, am faithful. I think therefore that this is
good , by reason of the present necessity. This, saith he, on
which I have not command of the Lord, but give counsel,
that is concerning virgins, 1 think to be good by reason of

Virginity counselled; Faith of marriage commanded. 817

the present necessity. For I know what the necessity of the
present time, unto which marriages serve, compels, that the
things of God be less thought of than is enough for the
obtaining that glory, which shall not be of all, although
they abide in eternal life and salvation : For star differeth
from star in brightness; so also the Resurrection of the
dead. It is, therefore, good for a man so to be.

15. After that the same Apostle adds, and says, Thou art
bound to a wife, seek not loosening: thou art loosed from a
wife, seek not a wife. Of these two, that, which he set first,
pertains unto command, against which it is not lawful to do.
For it is not lawful to put away a wife, save because of forni¬
cation, as the Lord Himself saith in the Gospel. But that,
which he added, Thou art loosed, from a u'ife, seek not a icife,
is a sentence of counsel, not of command: therefore it is lawful
to do, but it is better not to do. Lastly, he added straight¬
way, Both if thou shalt have taken a wife, thou hast not
sinned; and, if a virgin shall have been married, she sinneth
not. But, after that former saying of his, Thou art bound to
a wife, seek not loosening, he added not, did he, ‘ And if
thou shalt have loosed, thou hast not sinned ?’ For he had
already said above, But to these, who are in marriage, I
command, not I, but the Lord, that the wife depart not
from her husband: but, if she shall have departed, that she
■remain unmarried, or be reconciled unto her own husband;
for it may come to pass that she depart, not through any
fault of her own, but of her husband. Then he saith, And
let not the man put away his wife, which, nevertheless, he
set down of command of the Lord: nor did he then add,
And, if he shall have put her away, he sinneth not. For
this is a command, not to obey which is sin: not a counsel,
which if you shall be unwilling to use, you will obtain less
good, not do any ill. On this account, after he had said,
Thou art loosed from a wife, seek not a wife; because he
was .not giving command, in order that there be not evil
done, but was giving counsel, in order that there be done
what is better: straightway he added, Both, if thou shalt
have taken a wife, thou hast not sinned; and, if a virgin
shall have been married, she sinneth not.

16. Yet lie added, But such shall have tribulation of the

VIU-

GINI-

TATE.

1 Cor.
15, 41.
42.

XV.
1 Cor.
7, 27.

Mat. 19,
9.

1 Cor. 7,
10. 11.

XVI.

1 Cor.
7,28.

318 What it was St. Paul spared to tell the married.

de jlesh , hut 1 spare you: in this manner exhorting unto
gYsi- virginity, and continual continence, so as some little to
TATE- alarm also from marriage, with all modesty, not as from a
matter evil and unlawful, but as from one burdensome and
troublesome. For it is one thing to incur dishonour of the
flesh, and another to have tribulation of the flesh: the one is
matter of crime to do, the other of labour to suffer, which for
the most part men refuse not even for the most honourable
duties. But for the having of marriage, now at this time,
wherein there is no service done unto Christ about to come
through descent of flesh by the begetting of the family itself,
to take upon one to bear that tribulation of the flesh, which
the Apostle foretels to such as shall be married, would be
extremely foolish, did not incontinent persons fear, lest,
through the temptation of Satan, they should fall into
damnable sins. But whereas he says that he spares them,
who he saith will have tribulation of the flesh, there suggests
itself to me in the mean while no sounder interpretation,
than that he was unwilling to open, and unfold in words,
this self-same tribulation of the flesh, which he fore-announced
to those who choose marriage, in suspicions of jealousy of
married life, in the begetting and nurture of children, in
fears and sorrows of childlessness. For how very few, after
they have bound themselves with the bonds of marriage, arc
not drawn and driven to and fro by these feelings? And
this we ought not to exaggerate, lest we spare not the very
persons, who the Apostle thought were to be spared,
xvii. 17. Only by this, which 1 have briefly set down, the
reader ought to be set on his guard against those, who, in
this that is written, but such shall have tribulation of the
flesh , but 1 spare you, falsely charge marriage, as indirectly
condemned by this sentence ; as though he were unwilling
to utter the condemnation itself, when he saith, But / spare
you; so that, forsooth, when lie spares them, lie spared not
his own soul, as saying falsely, And, if thou shall have taken
a wife, thou hast not sinned; and if a virgin shall have
been married, she sinneth not. And this, whoso believe or
would have believed concerning holy Scripture, they, as it
were, prepare for themselves a way for liberty of lying, or for
defence of their own perverse opinion, in whatever case they

Full truth of statements each way in Holy Writ. 319

hold other sentiments than what sound doctrine demands, de
For if there shall be alleged any plain statement from the Gj^‘
divine books, whereby to refute their errors, this they have tate.
at hand as a shield, whereby defending themselves as it
were against the truth, they lay themselves bare to be
wounded by the devil: to say that the author of the book
did not speak the truth in this instance, at one time in order
to spare the weak, at another in order to alarm despisers ;
just as a case shall come to hand, wherein to defend their
own perverse opinion: and thus, whilst they had rather
defend than amend their own opinions, they essay to break
the authority of holy Scripture, whereby alone all proud and
hard necks are broken.

18. Wherefore I admonish both men and women who xviii,
follow after perpetual continence and holy virginity, that they
so set their own good before marriage, as that they judge not
marriage an evil: and that they understand that it was in no
way of deceit, but of plain truth that it was said by the
Apostle, Whoso gives in marriage does well; and whoso gives 1 Cor- L
not in marriage, does better; and, if thou shalt have taken a 40.
wife, thou hast not sinned; and, if a virgin shall have been
married, she sinneth not; and a little after, But she will be
more blessed, ij she shall hare continued so, according to my
judgment. And, that the judgment should not be thought
human, he adds, But I think I also have the Spirit of God.

This is the doctrine of the Lord, this of the Apostles, this
true, this sound, so to choose greater gifts, as that the lesser
be not condemned. The truth of God, in the Scripture of
God, is better than virginity of man in the mind or flesh of anv.

Let what is chaste be so loved, as that what is true be not
denied. For what evil thought may they not have even con¬
cerning their own flesh, who believe that the tongue of the
Apostle, in that very place, wherein he was commending
virginity of body, was not virgin from corruption of lying. In
the first place, therefore, and chiefly, let such as choose the
good of virginity, hold most firmly that the holy Scriptures
have in nothing spoken lies; and, thus, that that also is true
which is said. And if thou shall have taken a wife, thou hast
not sinned; and, ij a virgin shall have been married, she
sinneth not. And let them not think that the so great good

Vl£l-

OINI-

TATE.

] Cor.7,
39.

xix.

1 Cor. 7
26.

1 Cor. 7
28.

XX.

3-20 Marriage chastity good, Virginal and Widow's, better.

of virgin chastity is made less, if marriage shall not be an
evil. Yea rather, let her hence feel confident, rather, that
there is prepared for her a palm of greater glory, who feared
not to be condemned, in case she were married, but desired
to receive a more honourable crown, in that she was not
married. Whoso therefore shall be willing to abide without
marriage, let them not flee from marriage as a pitfall of sin ;
but let them surmount it as a hill of the lesser good, in order
that they may rest in the mountain of the greater, continence.
It is on this condition, forsooth, that this hill is dwelt ou ;
that one leave it not when he will. For, a woman is bound,
so long as her husband liveth. However unto widowed con¬
tinence one ascends from it as from a step : but for the
sake of virgin continence, one must either turn aside from it
by not consenting to suitors, or overleap it by anticipating
suitors.

19. But lest any should think that of two works, the good
and the better, the rewards will be equal, on this account it
was necessary to treat against those, who have so interpreted
that saying of the Apostle, But I think that this is good, by
reason of the present necessity, as to say that virginity is of
use not in order to the kingdom of heaven, but in order to
this present time : as though in that eternal life, they, who
had chosen this better part, would have nothing more than
the rest of men. And in this discussion when wo came to
' that saying of the same Apostle, But such shall have tribula¬
tion of the flesh, but I spare you ; we fell in with other
disputants, who so far from making marriage equal to per¬
petual virginity, altogether condemned it. For whereas both
are errors, either to equal marriage to holy virginity, or to
condemn it: by tlccing from one another to excess, these
two errors come into open collision, in that they have been
unwilling to hold the mean of truth: whereby, both by sure
reason and authority of holy Scriptures, we both discover
that marriage is not a sin, and yet equal it not to the good
either of virginal or even of widowed chastity. Some forsooth
by aiming at virginity have thought marriage hateful even as
adultery : but others, by defending marriage, would have the
excellence of perpetual continence to deserve nothing more
than married chastity; as though cither the good of Susanna

VIEl-

GIN1-

What St. Paul1 spares' is not condemnation of Marriage. 321

be the lowering of Mary : or the greater good of Mary ought
to be the condemnation of Susanna.

20. Far be it, therefore, that the Apostle so said, unto such tate
as are married or are about to marry, But / spare you, as if he
were unwilling to say what punishment is due to the married
in another life. Far be it that she, whom Daniel set free from
temporal judgment, be cast by Paul into hell ! Far be it that
her husband’s bed be unto her punishment before the judg¬
ment seat of Christ, keeping faith to which she chose, under
false charge of adultery, to meet either danger, or death ! To
what effect that speech, It is better for me to fall into your Hist. <>f
hands, than to sin in the sight of God; if God had been Su8> 23-
about, not to set her free because she kept married chastity,
but to condemn her because she had married? And now so
often as married chastity is by truth of holy Scripture justified
against such as bring calumnies and charges against marriage,
so often is Susanna by the Holy Spirit defended against false
witnesses, so often is she set free from a false charge, and
with much greater ado. For then against one married
woman, now against all; then of hidden and untrue adultery,
now of true and open marriage, an accusation is laid. Then
one woman, upon what the unjust elders said, now all hus¬
bands and wives, upon what the Apostle would not say, are
accused. It was, forsooth, your condemnation, say they,
that he was silent on, when he said, But I spare you. Who
(saith) this? Surely he, who had said above; And, if thou \ Cor. 7,
shall have taken a wife, thou hast not sinned; and, if a 28'
virgin shall have been married , she sinneth not. Why,
therefore, wherein he hath been silent through modesty’
suspect ye a charge against marriage ; and wherein he hatli
spoken openly, recognise ye not a defence of marriage?

What, doth he condemn by his silence them whom he acquitted
by his words ? Is it not now a milder charge, to charge
Susanna, not with marriage, but with adultery itself, than to
charge the doctrine of the Apostle with falsehood ? What
in so great peril could we do, were it not as sure and plain
that chaste marriage ought not to be condemned, as it is
sure and plain that holy Scripture cannot lie ?

21. Here some one will say, What has this to do with holy

VIR-

GINI-

TATE.

xxi.

1 Cor, 7,
38.

1 Cor. 7
26.

1 Cor. 7
28.

32*2 Virginity more honoured in allowing Marriage.

virginity, or perpetual continence, the setting forth of which
was undertaken in this discourse ? To whom I make answer
in the first place, what I mentioned above, that the glory of
that greater good is greater from the fact that, in order to
obtain it, the good of married life is surmounted, not the sin
of marriage shunned. Otherwise it would be enough for
perpetual continence, not to be specially praised, but only
uot to be blamed : if it were maintained on this account,
because it was a crime to wed. In the next place, because
it is not by human judgment, but by authority of Divine
Scripture, that men must be exhorted unto so excellent a
gift, we must plead not in a common place manner, or merely
by the way, that divine Scripture itself seem not to any one
in any matter to have lied. For they discourage rather than
exhort holy virgins, who compel them to continue so by
passing sentence on marriage. For whence can they feel
sure that that is true, which is written, And he, who gives her
not in marriage , does better : if they think that false, which
yet is written close above, Both he, who gives his virgin, does
wellS But, if they shall without all doubt have believed
Scripture speaking of the good of marriage, confirmed by the
same most true authority of the divine oracle, they will hasten
beyond unto their own better part with glowing and con¬
fident eagerness. Wherefore we have already spoken enough
for the business which we have taken in hand, and, so lar as
we could, have shewn, that neither that saying of the Apostle,
Bat I think that this is good by reason of the present
necessity, is so to be understood, as though in this life holy
virgins are better than faithful women married, but are equal
in the kingdom of heaven, and in a future life : nor that other,
where he saith of such as wed, But such shall have tribula¬
tion of the flesh, but I spare you ; is to be so understood, as
though he chose rather to be silent on, than to speak of, the
sin and condemnation of marriage. Forsooth two errors,
contrary the one to the other, have, through not understanding
them, taken hold of each one of these two sentences. For
that concerning the present necessity they interpret in their
own favour, who contend to equal such as wed to such as wed
not : but this, where it is said, But I spare you, they who

323

Continence 'profitable for the life to come.

presume to condemn such as wed. But we, according to de
the faith and sound doctrine of holy Scriptures, both say that
marriage is no sin, and yet set its good not only below tate.
virginal, but also below widowed continence ; and say that
the present necessity of married persons is an hindrance to
their desert, not indeed unto life eternal, but unto an excel¬
lent glory and honour, which is reserved for perpetual con¬
tinence: and that at this time marriage is not expedient save
for such as contain not; and that on the tribulation of the
flesh, which cometh from the affection of the flesh, without
which marriages ofincontinent persons cannot be, the Apostle
neither wished to be silent, as forewarning what was true,
nor to unfold more fully, as sparing men’s weakness.

22. And now by plainest witnesses of divine Scriptures, xxii.
such as according to the small measure of our memory we
shall be able to remember, let it more clearly appear, that,
not on account of the present life of this world, but on account
of that future life which is promised in the kingdom of
heaven, we are to choose perpetual continence. But who
but must observe this in that which the same Apostle says a
little after, J l huso is without a wife has thought of the lCor.7,
things of the Lord , how to please the Lord: but whoso is 34 33‘
joined in marriage has thought of the things of the world,
how to please his wife. And a woman unmarried and a virgin
is divided1; she that is unmarried is careful about the1 cf.de
things of the Lord, to be holy both in body and spirit: but ®on:
she that is married is careful about the things of the JnJ' X
world, how to please her husband. Certainly he saith not,
hath thought of the things of a state without care in this
world, to pass her time without weightier troubles; nor doth
he say that a woman unmarried and a virgin is divided, that
is, distinguished, and separated from her who is married, for
this end, that the unmarried woman be without care in this
life, in order to avoid temporal troubles, which the married
woman is not free from: but, She hath thought, saith he, of
the things of the Lord, hoiv to please the Lord; and is
careful about the things of the ford, to be holy both in body
and spirit. Unless to such a degree, perchance, each be
foolishly contentious, as to essay to assert, that it is not on
account of the kingdom of heaven, but on account of this

324 Who 1 make themselves eunuchs for Kingdom of Heaven

de present world, that wc wish to ‘ please the Lord,’ or that it
oiNI_ is on account of this present life, not on account of life eternal,
TATE- that they are ‘ holy both in body and spirit.’ To believe
this, what else is it, than to be more miserable than all men?
} .C For so the Apostle saith, If in this life only we are hoping in
Christ, we are more miserable than all men. What? is he
who breaks his bread to the hungry, if he do it only on
account of this life, a fool; and shall he be prudent, who
chastens his own body even unto continence, whereby he
hath no intercourse even in marriage, if it shall profit him
nought in the kingdom of heaven?
xxiii. 23. Lastly, let us hear the Lord Himself delivering most
plain judgment on this matter. For, upon Hisspeaking after
a divine and fearful manner concerning husband and wife
not separating, save on account of fornication, Ilis disciples
Mat 19, said to Him, If the case be such with a wife, it is not
jg n' good to marry. To whom He saith, Not all receive this
saying. For there are eunuchs who were so born : but
there are others who were made by men : and there are
eunuchs, who made themselves eunuchs for the sake of the
kingdom of heaven : whoso can receive, let him receive.
What could be said more true, what more clear ? Christ
saith, the Truth saith, the Power and Wisdom of God saith,
that they, who of pious purpose have contained from marry¬
ing a wife, make themselves eunuchs for the sake of the
kingdom of heaven: and against this, human vanity with
impious rashness contends, that they, who do so, shun only
the present necessity of the troubles of married life, but in
the kingdom of heaven have no more than others.

XX1V. 24. But concerning what eunuchs speaketh God by the
Is. 60, prophet Isaiah, unto whom He saith that lie will give in
4-5, His house and in His wall a place by name, much better
than of sons and daughters, save concerning these, who
make themselves eunuchs for the sake of the kingdom of
heaven ? For for these, whose bodily organ is without
strength, so that they cannot beget, (such as arc the eunuchs
of rich men and of kings,) it is surely enough, when they
become Christians, and keep the commands of God, yet
have this purpose, that, if they could, they would have wives,
to be made equal to the rest of the faithful in the house of

For whom is ‘a. place better than of sons and daughters' 325

God, who are married, who bring up in the fear of God
a family which they have lawfully and chastely gotten,
teaching their sons to set their hope on God; but not to
receive a better place than of sons and daughters. For it is
not of virtue of the soul, but of necessity of the flesh, that
they marry not wives. Let who will contend that the
Prophet foretold this of those eunuchs who have suffered
mutilation of body ; that even also helps the cause which we
have undertaken. For God hath not preferred these eunuchs
to such as have no place in His house, but assuredly to those
who keep the desert of married life in begetting sons.
For, when He saith, I will give unto them a place much
better; He shews that one is also given unto the married,
but much inferior. Therefore, to allow that in the house
of God there will be the eunuchs after the flesh spoken of
above, who were not in the People of Israel : because we see
that these also themselves, whereas they become not Jews,
yet become Christians : and that the Prophet spake not of
them, who through purpose of continence seeking not
marriage, make themselves eunuchs for the sake of the
kingdom of heaven : is any one so madly opposed to the
truth as to believe that eunuchs made so in the flesh have
a better place than married persons in the house of God,
and to contend that persons being of pious purpose con¬
tinent, chastening the body even unto contempt of marriage,
making themselves eunuchs, not in the body, but in the very
root of concupiscence, practising an heavenly and angelic
life in an earthly mortal state, are on a level with the deserts
of the married; and, being a Christian, to gainsay Christ
when He praises those who have made themselves eunuchs,
not for the sake of this world, but for the sake of the kingdom
of heaven, affirming that this is of use for the present life,
not for a future ? What else remains for these, save to assert
that the kingdom of heaven itself pertains unto this temporal
life, wherein we now are ? For why should not blind pre¬
sumption advance even to this madness? Aud what more
full of phreusy than this assertion ? For, although at times
the Church, even that which is at this time, is called the
kingdom of heaven; certainly it is so called for this end,
because it is being gathered together for a future and eternal

DJS

via-

GINI-

TATC.

DK
VIR-
G1NI-
TATE.
1 Tirn.4

Cor. 4,
18.

XXV.

Is. 56,
4. 5.

xxvi.

326 ‘ An eternal name ’ promised to those Eunuchs.

life. Although, therefore, it have the promise of the present,
and of a future life, yet in all its good works it looks not to
the things that are seen, hut to what are not seen. For what
are seen are temporal; hut what are not seen, are eternal.

25. Nor indeed hath the Holy Spirit failed to speak what
should be of open and unshaken avail against these men,
most shamelessly and madly obstinate, and should repel
their assault, as of wild beasts, from llis sheep-fold, by
defences that may not be stormed. For, after He had said
concerning eunuchs, I will give unto them in Mg house and
in My wall a named place, much better than of sons and
daughters ; lest any too carnal should think that there was
any thing temporal to be hoped for in these w ords, straight¬
way He added, An eternal name / will give unto them, non
shall it ever fail: as though lie should say, Why dost thou
draw back, impious blindness? Why dost thou draw back?
Why dost thou pour the clouds of thy perverseness over the
clear (sky) of truth? Why in so great light of Scriptures dost
thou seek after darkness from out which to lay snares?
Why dost thou promise temporal advantage only to holy
persons exercising continence ? An eternal name I will give
unto them: why, where persons keep from all sexual inter¬
course, and also in the very fact that they abstain from
these, have thought of the things of the Lord, how to
please the Lord, do you essay to refer them unto earthly
advantage ? An eternal name I will give unto them. Why
contend you that the kingdom of heaven, for the sake of
which holy eunuchs have made themselves eunuchs, is to be
understood in this life only? An eternal name I will give
unto them. And if haply in this place you endeavour to
take the word itself eternal in the sense of lasting for a long
time, 1 add, 1 heap up, I tread in, nor shall it ever fail.
What more seek you ? What more say you ? This eternal
name, whatever it be, unto the eunuchs of God, which
assuredly signifies a certain peculiar and excellent glory,
shall not be in common with many, although set in the
same kingdom, and in the same house. For on this account
also, perhaps, it is called a name, that it distinguishes those,
to whom it is given, from the rest.

26. What then, say they, is the meaning of that penny,

327

Saints, equal in eternal life, differ in glory.

which is given in payment to all alike when the work of the de
vineyard is ended? whether it be to those who have laboured JIN*.
from the first hour, or to those who have laboured one hour? tate.
What assuredly doth it signify, but something, which allg1^20’
shall have in common, such as is life eternal itself, the
kingdom of heaven itself, where shall be all, whom God
hath predestinated, called, justified, glorified ? For it be- 1 c°r-
lioveth that this corruptible put on incorruption, and this
mortal put on immortality. This is that penny, wages for
all. Yet star differ etli from star in glory; so also the It). 41.
resurrection of the dead. These are the different merits of
the Saints. For, if by that penny the heaven were signified,
have not all the stars in common to be iu the heaven ? And
yet, There is one glory of the sun, another glory of i he moon,
another of the stars. If that penny were taken for health of
body, have not all the members, when we are well, health in
common ; and, should this health continue even unto death,
is it not in all alike and equally ? And yet, God hath set thei Cor.
members , each one of them, in the body, as Fie would; that12’ 18‘
neither the whole be an eye, nor the whole hearing, nor the
whole smelling : and, whatever else there is, it hath its own
property, although it have health equally with all. Thus
because life eternal itself shall be alike to all, an equal .
penny was assigned to all ; but, because in that life eternal
itself the lights of merits shall shine with a distinction, there
are many mansions in the house of the Father: and, by thisjoimH,
means, in the penny not unlike, one lives not longer than2-
another ; but in the many mansions, one is honoured with
greater brightness than another.

27. Therefore go on, Saints of God, boys and girls, males xxvii.
and females, unmarried men and women ; go on and per¬
severe unto the end. Praise more sweetly the Lord, Whom
ye think on more richly : hope more happily iu Him, Whom
ye serve more instantly : love more ardently Him, Whom ye
please more attentively. With loins girded, and lamps Lukei2,
burning, wait for the Lord, when lie cometh from the 3o- 36'
marriage. Ye shall bring unto the marriage of the Lamb
a new song, which ye shall sing on your harps. Not surely
such as the whole earth singeth, unto which it is said, Sing Ps.96,i
unto the Lord a new song; sing unto the Lord, the whole

328 J

irgins alone ‘ follow the Lamb' every where.

DE
VIR¬
GINIA
TATE.
Rev. 14,
1 — 5.

1 ‘ eruc-
luabat.’
if. Ps.
45, 1.
Vulg.

earth: but such as no one shall be able to utter but you.
For thus there saw you in the Apocalypse a certain one
beloved above others by the Lamb, who had been wont to
lie on His breast, and who used to drink in, and burst1 forth,
the Word of God above wonders of heaven. He saw you
twelve times twelve thousand of holy harpers, of uudefiled
virginity in body, of inviolate truth in heart; and he wrote
of you, that ye follow the Lamb whithersoever He shall go.
Where think we that This Lamb goeth, where no one either
dares or is able to follow save you? Where think we that
He goeth ? Into what glades and meadows ? Where, I think,
the grass are joys; not vain joys of this world, lying mad¬
nesses ; nor joys such as shall be in the kingdom of God
itself, for the rest that are not virgins; but distinct from the
portion of joys of all the rest. Joy of the virgins of Christ,
of Christ, in Christ, with Christ, after Christ, through
Christ, for Christ. The joys peculiar to the virgins of
Christ, are not the same as of such as are not virgins,
although of Christ. For there are to different persons
different joys, but to none such. Go (enter) into these,
follow the Lamb, because the Flesh of the Lamb also is
assuredly virgin. For this lie retained in Himself when
grown up, which He took not away from His Mother by
II is conception and birth. Follow Him, as ye deserve9, in
virginity of heart and flesh, wheresoever He shall have gone.
For what is it to follow, but to imitate ? Because Christ hath
suffered for us, leaving us an example, as sailh the Apostle
Peter, that ice should follow His steps. Him each one
follows in that, wherein he imitates Him : not so far forth
as He is the Only Son of God, by Whom all things were
made; but so far forth as, the Son of Man, He set forth
in Himself, what behoved for us to imitate. And many
things in Him are set forth for all to imitate : but virginity
of the flesh not for all ; for they have not what to do in
order to be virgins, in whom it hath been already brought to
pass that they be not virgins.

xxviii. 28. Therefore let the rest of the faithful, who have lost
virginity, follow the Lamb, not whithersoever 11c shall have
gone, but so far as ever they shall have been able. But they
arc able every where, save when He walks in the grace of

' mcrito.

1 Pet. 2,
21.

All may follow Christ in many things , not all in this. 329

virginity. Blessed are the poor in spirit ; imitate Him, de
Who, whereas He was rich , was made poor for your sakes.
Blessed are the meek ; imitate Him, Who said, Learn of tate.
Me, for I am meek and lowly of heart. Blessed are they^f j^5’
that mourn; imitate Him, Who wept over Jerusalem. 2 Cor.
Blessed are they , who hunger and thirst after righteousness : Mat^i l
imitate Him, Who said, My meat is to do the will of Him29-
Who sent Me. Blessed are the merciful; imitate Him, Who ik l ’
came to the help of him who was wounded by robbers, and ^hn 4’
who lay in the way half-dead and despaired of. Blessed are Lukeio,
the pure in heart ; imitate Him, Who did no sin, neither f|^t3 2
was guile found in His mouth. Blessed are the peace- 22-
makers; imitate Him, Who said on behalf of His persecutors,
Father, forgive them, for they know not what they do. Luke23,
Blessed are they, who suffer persecution for righteousness 34,
sake; imitate Him, Who suffered for you, leaving you an 1 Pet.2,
example, that ye follow His steps. These things, whoso 21*
imitate, in these they follow the Lamb. But surely even
married persons may go in those steps, although not setting
their foot perfectly in the same print1, yet walking in the “forma’
same paths.

29. But, lo, That Lamb goeth by a Virgin road, how shall xxix.
they go after Him, who have lost what there is no way for
them to recover? Do ye, therefore, do ye go after Him,

His virgins; do ye thither also go after Him, in that on this
one account whithersoever He shall have gone, ye follow
Him: for unto any other gift whatsoever of holiness, whereby
to follow Him, we can exhort married persons, save this
which they have lost beyond power of recovery. Do ye,
therefore, follow Him, by holding with perseverance what ye
have vowed with ardour. Go when ye can, that the good of
virginity perish not from you, unto which ye can do nothing,
in order that it may return. The rest of the multitude of
the faithful will see you, which cannot unto this follow the
Lamb; it will see you, it will not envy you: and by rejoicing-
together with you, what it hath not in itself, it will have in
you. For that new song also, which is your own, it will not
be able to utter; but it will not be unable to hear, and to be
delighted with your so excellent good : but ye, who shall
both utter and hear, in that what ye shall say, this ye shall

330

Virginity, not commanded, is a free offering.

de hear of yourselves, will exult with greater happiness, and

ginV- reign with greater joy. But they will have no sorrow on

tate. account of your greater joy, to whom this shall be wanting.

Forsooth That Lamb, Whom ye shall follow whithersoever

He shall have gone, will not desert those who cannot follow

Him, where you can. Almighty is the Lamb, of Whom we

speak. He both will go before you, and will not depart

i Cor. from them, when God shall be all in all. And they, who

’’ ' shall have less, shall not turn away in dislike from you:

for, where there is no envying, difference exists with concord.

1 ‘ prtE- Take to you1, then, have trust, be strong, continue, ye who
sumite i ° J

vow and pay unto the Lord your God vows of perpetual

continence, not for the sake of this present world, but for the

sake of the kingdom of Heaven.

xxx. 30. Ye also who have not yet made this vow, who arc able

Mat. 19, to receive it, receive it. Run with perseverance, that ye may
l Cor. 9, obtain. Take ye each his sacrifices, and enter ye into the
iv 9G h coul^s of the Lord, not of necessity, having power over your
iCor.7,own will. For not as, Thou shalt not commit adultery,
Ex. 20, Thou shall not hill, can it so be said, Thou shalt not wed.
13. 14. The former are demanded, the latter are offered. If the

latter are done, they are praised : unless the former are

done, they are condemned. In the former the Lord com¬
mands us what is due; but in the latter, if ye shall have

2 cuper- spent any thing more2, on His return lie will repay you.

vtriUs’ Think of (whatever that be) within His wall a place named,
Lute lo, muc]i better than of sons and of daughters. Think of an
§. 48. eternal name there. Who unfolds of what kind that name
is. sg,6. shal] be? Yet, whatever it shall be, it shall be eternal. By
believing and hoping and loving this, ye have been able, not
to shun marriage, as forbidden, but to tly past it, as allowed.

xxxi. 3i. Whence the greatness of this service3, unto the under-
rj3 taking of which we have according to our strength

exhorted, the more excellent and divine it is, the more doth
it warn our anxiety, to say something not only concerning
most glorious chastity, but also concerning safest humility.
When then such as make profession of perpetual chastity,
comparing themselves with married persons, shall have dis¬
covered, that, according to the Scriptures, the others arc
below both in work and wages, both in vow and reward, let

Humility most needful for holy Virgins to cultivate. 331

what is written straightway come into their mind, By how de
much thou art great , by so much humble thyself in all things:
and thou shalt find favour before God. The measure of tate.
humility for each hath been given from the measure of hisf^'g 8'
greatness itself: unto which pride is full of danger, which
layeth the greater wait agaiust persons the greater they be.

On this followeth envying, as a daughter in her train;
forsooth pride straightway giveth birth to her, nor is she
ever without such a daughter and companion. By which
two evils, that is, pride and envying, is the devil (a devil).
Therefore it is against pride, the mother of envying, that the
whole Chiistian discipline chiefly wars. For this teaches
humility, whereby both to gain and to keep charity ; of
which after that it had been said, Charity envieth not; as l Cor.
though we were asking the reason, how it comes to pass that13’ 4‘
it envieth not, he straightway added, is not puffed up; as
though he should say, on this account it hath not envying,
in that neither hath it pride. Therefore the Teacher of
humility, Christ, first emptied Himself, taking the form of a Phil. 2,
servant, made in the likeness of men, and found in fashion*1'8'
as a man, He humbled Himself, made obedient even unto
death, even the death of the Cross. But His teaching itself, how
carefully it suggests humility, and how earnest and instant it
is in commanding this, who can easily unfold, and bring
together all witnesses for proof of this matter? This let him
essay to do, or do, whosoever shall wish to write a separate
treatise on humility ; but of this present work the end
proposed is different, and it hath been undertaken on a
matter so great, as that it hath chiefly to guard against
pride.

32. Wherefore a few witnesses, which the Lord deigns to xxxii.
suggest to my mind, I proceed to mention, from out the
teaching of Christ concerning humility, such as perhaps may
be enough for my purpose. His discourse, the first which
He delivered to His disciples at greater length, began from
this. Blessed are the poor in spirit, for theirs is the King- Matt. 6,
dom of Heaven. And these without all controversy we take3-
to be humble. The faith of that Centurion lie on this
account chiefly praised, and said that He had not found in
Israel so great faith, because he believed with so great

332 Humility especially commended by our Lord.
de humility as to say, / am not worthy that thou shouldesl

VIR.

ami- e»ler under my roof. Whence also Matthew for no other
-JATE- reason said that he came unto Jesus, (whereas Luke most

It! ,. »» e m

5. 10! ’P*amly signifies that he came not unto Him himself, but
Luie 7, sent his friends,) save that by his most faithful humility he
himself came unto Him more than they whom he sent.
Ps. 138, Whence also is that of the Prophet, The Lord is very high,
and hath respect unto things that are lowly: but what are
very high He noleth afar off ; assuredly as not coming unto
2<>— 28 ’ ^ *ni‘ Whence also He saith to that woman of Canaan, O
woman, great is thy faith; be it done unto thee as thou
wilt ; whom above lie had called a dog, and had made
answer that the bread of the sons was not to be cast to her.
And this she taking with humility had said, Even so, I.ord;
for the dogs also eat of the crumbs which fall from their
masters' table. And thus what by continual crying she
ruit°rae" °btained not, by humble confession she earned1. Hence
also those two are set forth praying in the Temple, the one a
Pharisee, and the other a Publican, for the sake of those who
seem to themselves just and despise the rest of men, and the
confession of sins is set before the reckoning up of merits.
And assuredly the Pharisee was rendering thanks unto God
by reason of those things wherein he was greatly self-
satisfied. I render thanks to Thee, saith he, that I am not
even as the rest of men, unjust, extortioners, adulterers,
even as also this publican. I fast twice in the week, 1 give
tithes of all things whatsoever I possess. But the Publican
was standing afar off, not daring to lift up his eyes to
Heaven, but beating his breast, saying, God be merciful
unto me a sinner. But there follows the divine judgment,

I erily I say unto you, the Publican went down from the
Temple justified more than that Pharisee. Then the cause
is shewn, why this is just; Forasmuch as he who exalt eth
himself shall be humbled, and whoso humbleth himself shall
be exalted. Therefore it may come to pass, that each one
Jatneel, both shun real evils, and reflect on real goods in himself,
and render thanks for these unto the Father of lights, from
Whom cometli down every best gift, and every perfect gift,
and yet be rejected by reason of the sin of haughtiness, if
through pride, even in his thought alone, which is before

Taught by Him, as a chief lesson, near His Passion. 833

God, lie insult other sinners, and specially when confessing de
their sins in prayer, unto whom is due not upbraiding with J,1^
arrogance, but pity without despair. What is it that, when tate.
His disciples were questioning among themselves, who of
them should be greater, He set a little child before their
eyes, saying, Unless ye shall be as this child, ye shall not Mat. 18,
enter into the Kingdom of Heaven ? Did He not chiefly
commend humility, and set in it the desert of greatness? Or
when unto the sons of Zebedee desiring to be at His side in
lofty seats He so made answer, as that they should rather Mat. 20,
think of having to drink the Cup of His Passion, wherein 21 • 2'2-
He humbled Himself even unto death, even the death of the phii. 2,
Cross, than with proud desire demand to be preferred to the 8<
rest; what did He shew, save, that He would be a bestower
of exaltation upon them, who should first follow Plim as a
teacher of humility? And now, in that, when about to goJohnl3,
forth unto His Passion, He washed the feet of His disciples, 1—1 *'
and most openly taught them to do for their fellow'-disciples
and fellow-servants this, wrhich He their Lord and Master
had done for them ; how greatly did He commend humility?

And in order to commend this He chose also that time,
wherein they were looking on Him, as immediately about to
die, with great longing; assuredly about to retain in their
memory this especially, which their Master, Whom they
were to imitate, had pointed out to them as the last thing.

But He did this at that time, which surely He could have
done on other days also before, wherein He had been con¬
versant with them ; at which time if it were done, this same
would indeed be delivered, but certainly would not be so
received.

33. Whereas, then, all Christians have to guard humility, xxxiii.
forasmuch as it is from Christ that they are called Christians,
Whose Gospel no one considers with care, but that he
discovers Him to be a Teacher of humility; specially is it
becoming that they be followers and keepers of this virtue,
who excel the rest of men in any great good, in order that
they may have a great care of that, which 1 set down in the
beginning, By how much thou art great, by so much humble Ecclus.

3 18

thyself in all things, and thou shall find grace before God. '
Wherefore, because perpetual Continence, and specially
virginity, is a great good in the Saints of God, they must

VIR-

GINI-

TATE.

1 Tim.
5, 11.
12. 13.

xxxiv

1 Tim.
5, 6.

334 Unwilling continence no ground for high thoughts.

with all watchfulness beware, that it be not corrupted with
pride.

34. Paul the Apostle censures evil unmarried women,
curious and prating, and says that this fault comes of idle¬
ness. But at the same time, saith he, being idle they learn
to go about to houses : but not only idle, but curious also
and prating, speaking what they ought not. Of these he
had said above, But younger widows avoid; for when they
have past their time in delights , they wish to iced in Christ;
having condemnation, in that they have made void their
first faith : that is, have not continued in that, which they
.had vowed at the first. And yet he saith not, they many,
but they wish to marry. For many of them arc recalled
from marrying, not by love of a noble purpose, but by fear
of open shame, which also itself comes of pride, whereby
persons fear to displease men more than God. These,
therefore, who wish to marry, and do not marry on this
account, because they cannot with impunity, who would do
better to marry than to be burned, that is, than to be laid
wastein their very conscience by the hidden flame of lust, who
repent of theirprofession,andwho feel their confession irksome ;
unless they correct and set right their heart, and by the fear
of God again overcome their lust, must be accounted among
the dead; whether they pass their time in delights, whence
the Apostle says, But she who passes her time in delights,
living, is dead; or whether in labours and fastings, which
are useless where there is no correction of the heart, and
serve rather for display than amendment. I do not, for my
part, impose on such a great regard for humility, in whom
pride itself is confounded, and bloodstained by wound of
conscience. Nor on such as are drunken, or covetous, or
who are lying in any other kind whatever of damnable
disease, at the same time that they have profession of bodily
continence, and through perverse manners are at variance
with their own name, do I impose this great anxiety about
pious humility: unless haply in these evils they shall dare
even to make a display of themselves, unto whom it is not
enough, that the punishments of these arc deferred. Nor am
I treating of these, in whom there is a certain aim of pleasing,
either by more elegant dress than the necessity of so great
profession demands, or by remarkable manner of binding the

335

The best need most caution against pride.

head, whether by bosses of hair swelling forth, or by cover- de
ings so yielding, that the fine net work below appears: unto
these we must give precepts, not as yet concerning humility, tate.
but concerning chastity itself, or virgin modesty. Give me
one who makes profession of perpetual continence, and who
is free from these, and all such faults and spots of conduct ;
for this one I fear pride, for this so great good I am in
alarm from the swelling of arrogance. The more there is in
any one on account of which to be self pleased, the more I
fear, lest, by pleasing self, he please not Him, Who resisteth James
the proud, but unto the humble giveth grace. 4> 6‘

35. Certainly we are to contemplate in Christ Himself, thexxxv.
chief instruction and pattern of virginal purity. What
further precept then concerning humility shall I give to the
continent, than what lie saith to all, Learn of Me, in thaCJA&t.M,
I am meek and loiclg of heart? when He had made mention29'
above of His greatness, and, wishing to shew this very thing,
how great He was, and how little He had been made for our
sakes, saith, I confess to Thee, 0 Father , Lord of heaven Mat.i l,
and earth , in that Thou hast hidden these things from the 25~ 29‘
wise and prudent, and hast revealed them unto little children.

Even so, O Father, in that so it hath been pleasing before
Thee. All things have been delivered unto Me of My Father :
and no one knoweth the Son, save the Father; and no one
knoweth the Father , save the Son, and he to whom the Son
shall have willed to reveal Him. Come unto Me, all ye who
labour and are burdened , and I ivill refresh you. Take My
yoke upon you , and learn of Me, in that L am meek and
lowly of heart. He, He, unto Whom the Father hath
delivered all things, and Whom no one knoweth but the
Father, and Who alone, (and he, unto whom He shall have
willed to reveal Him,) knoweth the Father, saith not, Learn
of Me to make the world, or to raise the dead, but, in that
L am meek and lowly of heart. O saving teaching ! O
Teacher and Lord of mortals, unto whom death was pledged
and passed on in the cup of pride, He would not teach what
Himself was not, He would not bid what Himself did not.

I see Thee, O good .Tesu, with the eyes of faith, which Thou
hast opened for me, as in an assembly of the human race,
crying out and saying, Come unto Me, and learn of Me.

336

Sinners learn humility of Christ humbled.

de What, 1 beseech Thee, through Whom all things were made,
qixi- O Son of God, and the Same Who wast made among all
TATE- things, O Son of Man : to learn what of Thee, come we to
Thee ? For that I am meek , saith He, and lowly of heart.
Col. 2, 3. Is it to this that all tlve treasures of wisdom and knowledge
hidden in Thee are brought, that we learn this of Thee as a
great thing, that Thou art meek and lowly of heart ? Is it
so great a thing to be little, that it could not at all be learned
unless it were brought to pass by Thee, Who art so great r
So indeed it is. For by no other way is there found out rest
for the soul, save when the unquiet swelling hath been
dispersed, whereby it was great unto itself, when it was not
sound unto Thee.

xxxvi. 36. Let them hear Thee, and let them come to Thee, and
let them learn of Thee to be meek and lowly, who seek Thy
Mercy and Truth, by living unto Thee, unto Thee, not unto
Lukeis, themselves. Let him hear this, labouring and laden, who is
weighed down by his burthen, so as not to dare to lift up his
eyes to heaven, that sinner beating his breast, and drawing
Matt. 8, near from afar. Let him hear, the centurion, not worthy that

ft *

Luke 19 Thou shouldest enter under his roof. Let him hear, Zaccheus,
2—8. chief of publicans, restoring fourfold the gains of damnable
Luke 7, sins. Let her hear, the woman in the city a sinner, by so
3,. 38. nmci1 t]ic more full of tears at Thy feet, the more alien she
Mat.2l, had been from Thy steps. Let them hear, the harlots and
publicans, who enter into the kingdom of heaven before the
Matt. 9, Scribes and Pharisees. Let them hear, every kind of such
1 1- 13- ones, fcastings with whom were cast in Thy teeth as a charge,
forsooth, as though by whole persons who sought not a
physician, whereas Thou earnest not to call the righteous,
but sinners to repentance. All these, when they are con¬
verted unto Thee, easily grow meek, and arc humbled before
Thee, mindful of their own most unrighteous life, and of Thy
Rom. 5, most indulgent mercy, in that, where sin hath abounded,
rjrace hath abounded more.

37. But regard the troops of virgins, holy boys and girls :
this kind hath been trained up in Thy Church: there for Thee
it hath been budding from its mother’s breasts ; for Thy
Name it hath loosed its tongue to speak, Thy Name, as
through the milk of its infancy, it hath had poured in and

Holy Virgins may learn humility from Christ Himself. 337

hath sucked, no one of this number can say, I, who before de
was a blasphemer , and persecutor , and injurious , but I
obtained mercy , in that I did it being ignorant , in unbelief, tate.
Yea more, that, which Thou commandedst not, but only didst jj11”'1’
set forth, for such as would, to seize, saying, Whoso can
receive , let him receive ; they have seized, they have vowed,
and, for the sake of the kingdom of heaven, not for that Thou
threatenedst, but for that Thou exhortedst, they have made Mat. 19,
themselves eunuchs. To these cry out, let these hear Thee,12'
in that Thou art meek and lowly of heart. Let these, by xxxvii.
how much they are great, by so much humble themselves in
all things, that they may find grace before Thee. They are
just: but they are not, are they, such as Thou, justifying the
ungodly? They are chaste: but them in sins their mothers Ps.5l, 5.
nurtured in their wombs. They are holy, but Thou art also
Holy of Holies. They are virgins, but they are not also born
of virgins. They are wholly chaste both in spirit and in
flesh : but they are not the Word made flesh. And yet let John 1,
them learn, not from those unto whom Thou forgivest14'
sins, but from Thee Thyself, The Lamb of God Who takestJohn l,
away the sins of the world, in that Thou art meek and lowly 29‘
of heart.

38. I send thee not, soul that art religiously chaste, that
hast not given the reins to fleshly appetite even so far as to
allowed marriage, that hast not indulged thy body about to
depart even to the begetting one to succeed thee, that hast
sustained aloft thy earthly members, afloat to accustom them
to heaven ; I send thee not, in order that thou mayest learn
humility, unto publicans and sinners, who yet enter into the
kingdom of heaven before the proud : I send thee not to
these: for they, who have been set free from the gulf of un¬
cleanness, are unworthy that undefiled virginity be sent to
them to take pattern from. I send thee unto the King of
Heaven, unto Him, by Whom men were created, and Who
was created among men for the sake of men ; unto Him, Who
is fair of beauty above the sons of men, and despised by the ps.45 2
sons of men on behalf of the sons of men : unto Him, Who,
ruling the immortal angels, disdained not to do service unto
mortals. Him, at any rate, not unrighteousness, but charity,
made humble ; Charity, ichich rivalleth not, is not puffed \ Cor.

z 13,4/5.

338

Perfect love still fears to displease God.

de up, seeketh not her own ; forasmuch as Christ also pleased
n°l Himself but, as it is written of Him, The reproaches of
TATE- such as reproached Thee have fallen upon Me. Go then,
J5 3. come unto Him, and learn, in that He is meek and lowly of
heart. Thou shalt not go unto him, who dared not by reason
of the burden of unrighteousness to lift up his eyes to heaven,
John 6, but unto Him, Who by the weight of charity came down
from heaven. Thou shalt not go unto her, who watered with
tears the feet of her Lord, seeking forgiveness of heavy sins ;
but thou shalt go unto Him, Who, granting forgiveness of all
Johni3, sins, washed the feet of His own disciples. I know the
dignity of thy virginity ; I propose not to thee to imitate the
Lukeis, Publican humbly accusing his own faults ; but I fear for the
Luke r, Pharisee proudly boasting of his own merits. I say not, Be
.18. 47. thou such as she, of whom it was said, There are forgiven
unto her many sins, in that she hath loved much ; but I fear
lest, as thinking that thou hast little forgiven to thee, thou
love little.

xxxviii. 39. 1 fear, I say, greatly for thee, lest, when thou boastest
that thou wilt follow the Lamb wheresoever He shall have
gone, thou be unable by reason of swelling pride to follow
Him through strait ways. It is good for thee, O virgin soul,
that thus, as thou art a virgin, thus altogether keeping in thy
heart that thou hast been born again, keeping in thy flesh
that thou hast been born, thou yet conceive of the fear of
Is. 26, the Lord, and give birth to the spirit of salvation. Fear,
LX'S* indeed, there is not in charity, but perfect charily, as it is
l John written, caste th out fear: but fear of men, not of God : fear
4> 18- of temporal evils, not of the Divine Judgment at the last.
Rom. Be not thou high-minded, but fear. Love thou the goodness
H’ 20 ‘ of God; fear thou His severity: neither suffers thee to be
proud. For by loving you fear, lest you grievously offend
One Who is loved and loves. For what more grievous
offence, than that by pride thou displease Him, Who for thy
sake hath been displeasing to the proud ? And where ought
Pp.19,9, there to be more that chaste fear abiding for ever and ever,
than in thee, who hast no thought of the things of this world,
i Cor. 7, how to please a wedded partner; but of the things of the Lord,
-'2' how to please the Lord? That other fear is not in charity, but
this chaste fear quitteth not charity. If you love not, fear lest

Love fears not punishment, nor temporal loss. 339

you perish ; if you lore, fear lest you displease. That fear de
charity casteth out, with this it runneth within. The Apostle VIR'

tx . - ^ Gils I-

Paul also says, For we have not received the spirit of the.
bondage again to fear; but we have received the spirit o/ jlom- 8>
adoption of sons, wherein ice cry, Abba, Father. I believe
that he speaks of that fear, which had been given in the Old
Testament, lest the temporal goods should be lost, which
God had promised unto those not yet sons under grace, but
as yet slaves under the law. There is also the fear of eternal
fire, to serve God in order to avoid which is assuredly not
yet of perfect charity. For the desire of the reward is one
thing, the fear of punishment another. They are different
sayings, Whither shall I go away from Thy Spirit, and?*. 139,
from Thy face, whither shall I flee? and, One thing I have ps27 4
sought of the Lord, this I will seek after ; that 1 may dwell
in the house of the Lord through all the days of my life,
that I may consider the delight of the Lord, that I be pro¬
tected in His temple: and, Turn not away Thy face from Ps.27,9.
me: and. My soul longeth and fainteth unto the courts o/'Ps.84,2.
the Lord. Those sayings let him have had, who dared not
to lift up his eyes to heaven ; and she who was watering
with tears His feet, in order to obtain pardon for her
giie\ ous sins, but these do thou have, who art careful about
the things of the Lord, to be holy both in body and spirit.

With those sayings there companies fear which hath torment,
which perfect charily casteth forth : but with these sayings
there companies chaste fear of the Lord, that abideth for
ever and ever. And to both kinds it must be said, Be not Rom.
thou high-minded, but fear; that man neither of defence of11’20'
his sins, nor of presumption of righteousness set himself up.

For Paul also himself, who saith, For ye have not received Rom. 8.
the spirit of bondage again to fear ; yet, fear being a com-10'
panion of charity, saith, With fear and much trembling ?cusiCor.2,
I towards you: and that saying, which I have mentioned,3-
that the engrafted wild olive tree be not proud against the
broken branches of the olive tree, himself made use of,
saying, Be not thou high-minded, but fear; himself ad¬
monishing all the members of Christ in general, saith, With Phil. 2,
fear and trembling work out your own salvation; for it is 12,]3-
God Who worketh in you both to will and to do, according

340

Danger of falling a reason for humility.

de to His good pleasure ; that it seem not to pertain nnto the
ginV- 01(1 Testament what is written, Serve the Lord in fear, and
tate. rejoice unto Him with trembling.

Ps.2,n. 40. And what members of the holy body, which is the

. Church, ought more to take care, that upon them the Holy

Spirit may rest, than such as profess virginal holiness ? But
how doth He rest, where He findeth not His own place ?
what else than an humbled heart, to fill, not to leap back
from; to raise up, not to weigh down ? whereas it hath been
is. 66, 2. most plainly said, On whom shall rest Mg Spirit? On him
that is humble and quiet, and trembles at My words. Already
thou livest righteously, already thou livest piously, thou livest
chastely, holily, with virginal purity; as yet, however, thou
Job 7, l. livest here, and art thou not humbled at hearing, What, is not
lxx‘ human life upon earth a trial ? Doth it not drive thee back
Mat. 18, from over-confident arrogance, Woe unto the world because
'• of offences? Dost thou not tremble, lest thou be accounted
Mat. 24, among the many, whose love waxetli cold, because that
iniquity abounds? Dost thou not smite thy breast, when
l Cor. thou hearest, Wherefore, whoso thinketh that he standeth,
10» 12- let him see to it lest he fall? Amid these divine warnings
and human dangers, do we yet find it so hard to persuade
holy virgins to humility?

xl. 41. Or are we indeed to believe that it is for any other
reason, that God suffers to be mixed up with the number of
your profession, many, both men and women, about to fall,
than that by the fall of these your fear may be increased,
whereby to repress pride; which God so hates, as that
against this one thing The Highest humbled Himself?
Unless haply, in truth, thou shalt therefore fear less, and
be more puffed up, so as to love little Him, Who hath loved
Gal. 2, thee so much, as to give up Himself for thee, because He
24, hath forgiven thee little, living, forsooth from childhood,

religiously, piously, with pious chastity, with inviolate vir¬

ginity. As though in truth you ought not to love with much
greater glow of affection Him, Who, whatsoever things He
hath forgiven unto sinners upon their being turned to Him,
suffered you not to fall into them. Or indeed that Pharisee,
Luke 7, who therefore loved little, because he thought that little
36‘ 47 ' was forgiven him, was it for any other reason that he was

All sin that we are spared from , in a manner forgiven us. 341

blinded by this error, than because being ignorant of the de
righteousness of God, and seeking to establish his own, he J/ni'.
had not been made subject unto the righteousness of God ? TATE-

But you, an elect race, and among the elect more elect, [I,0™'
virgin choirs that follow the Lamb, even you by grace have Eph- 2,
been saved through faith; and this not of yourselves, but it S— 10'
is the gift of God: not of works, lest haply any be elated.

For we are His workmanship, created in Jesus Christ in
good works, which God hath prepared , that in them we may
walk. What therefore, by how much the more ye are
adorned by His gifts, shall ye by so much the less love
Him ? May He Himself turn away so dreadful madness !
Wherefore forasmuch as the Truth has spoken the truth,
that he, unto whom little is forgiven, loveth little ; do ye, in
order that ye may love with full glow of affection Him,
Whom ye are free to love, being loosened from ties of
marriage, account as altogether forgiven unto you, whatever
of evil, by His governance, ye have not committed. For
your eyes ever unto the Lord, forasmuch as He shall pluck ps. 25,
out of the net your feet, aud, Except the Lord shall have j;’-
kept the city, in vain hath he watched who keepeth it. 1.

And speaking of Continence itself the Apostle says, But /1 Cor.
would that all men were as I myself; but each one hath his7, 7‘
own proper gift from God; one in this way, and another in
that way. Who therefore bestoweth these gifts ? Who
distributeth his own proper gifts unto each as He will ? For- 1 Cor.
sooth God, with Whom there is not unrighteousness, and by 12’ 1E
this means with what equity He makes some in this way, andf™'9’
others in that way, for man to know is either impossible or
altogether hard : but that with equity He maketh, it is not
lawful to doubt. What, therefoi'e, hast thou, which thou 1 Cor.
hast not received? And by what perversity dost thou less4,7'
love Him, of Whom thou hast received more ?

42. Wherefore let this be the first thought for the putting xli.
on of humility, that God’s virgin think not that it is of herself
that she is such, and not rather that this best gift cometli James
down from above, from the Father of Lights, with Whom is1’ 17 ‘
no change nor shadotv of motion. For thus she will not
think that little hath been forgiven her, so as for her to love
little, and, being ignorant of the righteousness of God, and

342 The gifts we prog for are of God, not of ourselves.

de wishing to establish her own, not to be made subject to the
righteousness of God. In which fault was that Simon, who
tate. was surpassed by the woman, unto whom many sins were
forgiven, because she loved much. But she will have more
cautious and true thoughts, that we are so to account all
sins as though forgiven, from which God keeps us that we
commit them not. Witnesses are those expressions of pious
prayers in holy Scriptures, whereby it is shewn, that those
very things, which are commanded by God, are not done
save by llis Gift and help, Who commands. For there is a
falsehood in the asking for them, if we could do them with¬
out the help of His grace. What is there so generally and
chiefly charged, as obedience whereby the Commandments
of God are kept? And yet we find this wished for. Thou,
saith he, hast charged, that Thy commandments he greatly
P». l to, kept. Then it follows, O that my ways were directed to
l~c' keep Thy righteousnesses: then shall I not he confounded,
whilst I look unto all Thy commandments. That which he
had set down above that God had commanded, that he
wished might of himself be fulfilled. This is done assuredly,
that there be not sin ; but, if there hath been sin, the com¬
mand is that one repent; lest by defence and excuse of sin
lie perish through pride, who hath done it, whilst lie is
unwilling that what he hath done perish through repentance.
This also is asked of God, so that it may be understood that
it is not done, save by llis grant from Whom it is asked.
Ps. 141, Set, saith he, O Lord, a watch to my mouth, and a door of
continence around my lips: let not my heart turn away
unto evil words, to make excuses in sins, with men that
work unrighteousness. If, therefore, both obedience, whereby
we keep llis commandments, and repentance whereby we
excuse not our sins, are wished for and asked, it is plain
that, when it is done, it is by His gift that it is possessed, by
llis help that it is fulfilled, yet more openly is it said by
P*. 37, reason of obedience, By the Lord the steps of a man are
directed, and He shall will His way: and of repentance
2 Tim. the Apostle says, if haply God may grant unto them repent -

2, 25*

ance.

43. Concerning continence also itself hath it not been
Wisd.8, most openly said, And when 1 knew that no one can he con-

Wisdom God's Gift. Virgins not to despise others . 343

tinent unless God give it, this also itself was a part of de
wisdom, to know whose gift it teas ? Bat perhaps conti-
nence is the gift of God, but wisdom man bestows upon tate.
himself, whereby to understand, that that gift is, not his own, xlii.
but of God. Yea, The Lord maketh wise the blind: and, Js- 146j
The testimony of the Lord is faithful, it giveth wisdom unto p's.19,7,
little ones : and, If any one want wisdom , let him ask of God, famesl>
Who giceth unto all liberally, and upbraideih not, and it
shall be given to him. But it becometh virgins to be wise, Mat.25,
that their lamps be not extinguished. IIow ‘ wise,’ save not^om% i2>
having high thoughts, but consenting unto the lowly _ For ^
Wisdom Itself hath said unto man, Lo, piety is wisdom! If 28. lxx’.
therefore thou hast nothing, which thou hast not received,

Be not high-minded, but fear. And love not thou little, as Rom.
though Him by Whom little hath been forgiven to thee;11’20'
but, rather, love Him much, by Whom much hath been
given to thee. For if he loves, uuto whom it hath been
given not to repay : how much more ought he to love, unto
whom it hath been given to possess. For both, whosoever
continues chaste from the beginning, is ruled by Him; and
whosoever is made chaste instead of unchaste, is corrected
by Him ; and whosoever is unchaste even unto the end, is
abandoned by Him. But this He can do by secret counsel,
by unrighteous He cannot: and perhaps it is for this end
that it lies hid, that there may be more fear, and less pride.

44. Next let not man, now that he knoweth that by the xliii.
grace of God he is what he is, fall into another snare of
pride, so as by lifting up himself for the very grace of God
to despise the rest. By which fault that other Pharisee
both gave thanks unto God for the goods which he had,
and yet vaunted himself above the Publican confessing his
sins. What therefore should a virgin do, what should she
think, that she vaunt not herself above those, men or women,
who have not this so great gift? For she ought not to feign
humility, but to set it forth : for the feigning of humility is
greater pride. Wherefore Scripture wishing to shew that
humility ought to be true, after having said, By how much Ecclus.
thou art great, by so much humble thyself in all things, ’ ’

added soon after, And thou shalt find grace before God:
assuredly where one could not humble one’s self deceitfully.

VIR-

GINI-

TATE.

xliv.

James

4,6.

1 Cor.
7, 32.

Mat .20.
22.

xlv.

344 Some Virgins unjit , some married fit for Martyrdom.

45. Wherefore what shall we say ? is there any thought
which a virgin of God may truly have, by reason of which
she dare not to set herself before a faithful woman, uot only
a widow, but even married? I say not a reprobate virgin;
for who knows not that an obedient woman is to be set
before a disobedient virgin ? But where both are obedient
unto the commands of God, shall she so tremble to prefer
holv virginity even to chaste marriage, and continence to
wedded life, the fruit an hundred-fold to go before the
thirty-fold ? Nay, let her not doubt to prefer this thing to
that thing; yet let not this or that virgin, obeying and fearing
God, dare to set herself before this or that woman, obeying
and fearing God; otherwise she will not be humble, and God
resisteth the proud! What, therefore, shall she have in her
thoughts ? Forsooth the hidden gifts of God, which nought
save the questioning of trial makes known to each, even in
himself. For, to pass over the rest, whence doth a virgiu
know, although careful of the things of the Lord, how to
please the Lord, but that haply, bv reason of some weakness
of mind unknown to herself, she be not as yet ripe for mar¬
tyrdom, whereas that woman, whom she rejoiced to set
herself before, may already be able to drink the Cup of the
Lord’s humiliation, which lie set before II is disciples, to
drink first, when enamoured of high place? Whence, I say,
doth she know but that she herself be not as yetThecla, that
other be already Crispina”. Certainly, unless there be
present trial, there takes place no proof of this gift.

46. But this is so great, that certain understand it to be
the fruit an hundred-fold b. For the authority of the Church
bears a very conspicuous witness, in which it is known to the
faithful in what place the Martyrs, in what place the holy
nuns deceased, are rehearsed at the Sacraments of the Altar'.

» A married woman ,who was beheaded conquered.’ Ben.
in the persecution under Diocletian and b St. Jerome mentions this interpre-
Maximian at Thebeste in Africa. See tation ; but b. 1. apt. Jovinian, and on
Fer.354,ad Continentes, u. 6. where he Mat. 13. takes that which assigns the
says, ‘ bethink you that in the time of hundredfold to virginity. Ben.
persecution not only Agnes the Virgin c Ser. 159. he says, ‘ Martyrs are
was crowned, but likewise Crispina, in such place rehearsed at the Altar of
the wife: and perchance, as there is r.o God as that prayer is not made for
doubt, some of the continent then failed, them; but for the other deceased that
and many of the wedded fought and are mentioned prayer is made.’ Ben.

God's gifts too various for us to measure exactly. 845

But what the meaning is of that difference of fruitfulness, let de
them see to it, who understand these things better than we ; o,nY-
whether the virginal life be in fruit an hundred-fold, in TATE’
sixty-fold the widowed, in thirty-fold the married ; or
whether the hundred-fold fruitfulness be ascribed unto mar¬
tyrdom, the sixty-fold unto continence, the thirty-fold unto
marriage ; or whether virginity, by the addition of martyr¬
dom, fill up the hundred-fold, but when alone be in sixty-fold,
but married persons bearing thirty-fold arrive at sixty-fold,
in case they shall be martyrs: or whether, what seems to me
more probable, forasmuch as the gifts of Divine grace are
many, and one is greater and better than another, whence
the Apostle says, But emulate ye the better gifts; we are1 Cor.
to understand that they are more in number than to allow of 12’ 31 '
being distributed under those different kinds. In the first
place, that we set not widowed continence either as bearing-
no fruit, or set it but level with the desert of married charity,
or equal it unto vix-gin glory ; or think that the Crown of
Martyrdom, either established in habit of mind, although
pi-oof of trial be wanting, or in actual making trial of suffer¬
ing, be added unto either one of those these chastities,
without any increase of fruitfulness. Next, when we set it
downi that many men and women so keep virginal chastity,
as that yet they do not the things which the Lord saitb, // Mat. 19
thou wiliest to be perfect., go, sell all that thou hast, and 21 •
give unto the poor, and thou shall have treasure in Heaven:
and come, follow me ; and dare not unite themselves to
those dwelling together, among whom no one saith that any Acts 2,
thing is his own, but all things are unto them common; do44’4’32,
we think that thei'e is no addition of fruitfulness unto the
virgins of God, when they do this? or that the virgins of
God are without any fruit, although they do not this ?
Therefore there are many gifts, and some brighter and
higher than others, each than each. And at times one is
fruitful in fewer gifts, but better ; another in lower gifts, but
more. And in what manner they be either made equal one
to another, or distinguished one from another, in receiving
eternal honours, who of men would dare to pronounce?
whereas yet it is plain both that those differences are many,
and that the better are profitable not for the present time

346 The thought of Martyrdom may keep Virgins humble.

de but for eternity. But I judge that the Lord willed to make
mention of three differences of fruitfulness, the rest lie left
TATE- to such as understand. For also another Evangelist hath
Mat. 13, made mention only of the hundred-fold: we are uot, thcre-
Lute 8, fore, are we, to think that he either rejected, or knew not of,
the other two, but rather that he left them to be understood?

47. But, as I had begun to say, whether the fruit an
hundred-fold be virginity dedicated to God, or whether we
are to understand that interval of fruitfulness in some other
way, either such as we have made mention of, or such as we
have not made mention of; yet no one, as 1 suppose, will
have dared to prefer virginity to martyrdom, and no one will
have doubted that this latter gift is hidden, if trial to test it
xlvii. be wanting. A virgin, therefore, hath a subject for thought,
such as may be of profit to her for the keeping of humility,
that she violate not that charity, which is above all gifts,
without which assuredly whatever other gifts she shall have
had, whether few or many, whether great or small, she is
nothing. She hath, l say, a subject for thought, that she be
not puffed up, that she rival not; forsooth that she so make
profession that the virginal good is much greater and better
than the married good, as that yet she know not whether this
or that married woman be not already able to suffer for
Christ, but herself as yet unable, and she herein spared, that
t Cor. her weakness is not put to the question by trial. For God,
10, ,3‘ saith the Apostle, is faithful , Who will not suffer you to be
tried above what ye are able; but will make with the trial
a way out, that ye may be aide to bear it. Perhaps, there¬
fore, those men or women keeping a way of married life
praiseworthy in its kind, are already able, against an enemy
forcing to unrighteousness, to contend even by tearing in
pieces of bowels, and shedding of blood; but these men or
women, continent from childhood, and making themselves
eunuchs for the sake of the Kingdom of Heaven, still arc not
as yet able to endure such, either for righteousness, or for
chastity itself. For it is one thing, for truth and an holy
purpose, not to consent unto one who would persuade and
flatter, but another thing not to yield even to one who
tortures and strikes. These lie hid in the powers and
strength of souls, by trial they are unfolded, by actual essay

Ail sinners, since all taugh t to ask forgiveness. 347

they come forth. In order, therefore, that each be not de
puffed up by reason of that, which he sees clearly that he J™".
can do, let him humbly consider that he knows not that there TATE-
is perchance something more excellent which he cannot do,
but that some, who neither have nor profess that of which he
is lawtully selt-conscious, are able to do this, which he him¬
self cannot do. Thus will be kept, not by feigned but by
true humility, In honour preventing one another, and; Rom. 12,
esteeming each the other higher than himself. p^.j 2

48. What now shall I say concerning the very carefulness 3.
and watchfulness against sin ? Who shall boast that he hath

a chaste heart ? or who shall boast that he is clean from 20, 9.
sin ? Holy virginity is indeed inviolate from the mother’s
womb ; but no one, saith he, is clean in Thy sight, not even
the inf ant whose life is of one day upon the earth. There Job 25,
is kept also in faith inviolate a certain virginal chastity, 4'
whereby the Church is joined as a chaste virgin unto One
Husband : but That One Husband hath taught, not only the
faithful who are virgin in mind and body, but all Christians
altogether, from spiritual even unto carnal, from Apostles
even unto the last penitents, as though from the height of Mat. 24,
heaven even unto the bounds of it, to pray, and in the prayer 31 ’
itself hath admonished them to say, And forgive us our debts, Matt. 6,
even as we also forgive our debtors : where, by this which we l2'
seek, He shews what also we should remember that we are.

For neither on behalf of those debts, which for our whole past
life we trust have been forgiven unto us in Baptism through
His peace, hath He charged us to pray, saying, And forgive
us our debts, even as we also forgive our debtors : otherwise
this were a prayer which Catechumens rather ought to pray
up to the time of Baptism ; but whereas it is what baptized
persons pray, rulers and people, pastors and flocks ; it is
sufficiently shewn that in this life, the whole of which is Job 7, i.
a trial, no one ought to boast himself as though free from all
sins.

49. Wherefore also the virgins of God without blame xlix.
indeed, follow the Lamb whithersoever He shall have gone,
both the cleansing of sins being perfected, and virginity being
kept, which, were it lost, could not return: but, because that
same Apocalypse itself, wherein such unto one such were

348 Such sin as all probably have, in whom easily pardoned.

db revealed, in this also praises them, that in their mouth there
gini" was n°l found a lie: let them remember in this also to be
TA,rE- true, that they dare not say that they have not sin. Forsooth
Rtj.14, same John, who saw that, hath said this, If we shall have
l John l, said that we have not sin, ice deceive our own selves, and
s~10' the truth is not inns; but if we shall have confessed our
faults, He is faithful and just, so as to forgive us our sins,
and to cleanse us from all unrighteousness. But if we shall
have said that we have not sinned , we shall make Him a
liar, and His word shall not be in us. This surely is not
said unto these or those, but unto all Christians, wherein
virgins also ought to recognise themselves. For thus they
shall be without a lie, such as in the Apocalypse they
appeared. And by this means so long as there is not as yet
perfection in heavenly height, confession in lowliness maketh
them without blame.

50. But, again, lest by occasion of this sentence, any one
should sin with deadly security, and should allow himself to
be carried away, as though his sins were soon by easy con-

1 John2, fession to be blotted out, he straightway added, My little
L 2‘ children, these things have I written unto you, that ye sin

not ; and, if one shall have sinned, ive have an Advocate with
the Father, Jesus Christ the righteous, and Himself is a
propitiation of our sins. Let no one therefore depart from
sin as though about to return to it, nor bind himself as it
were by compact of alliance of this kind with unrighteousness,
1. so as to take delight rather to confess it than to shun it. But,
forasmuch as even upon such as are busy and on the watch
not to sin, there creep by stealth, in a certain way, from human
weakness, sins, however small, however few, yet not none ;
these same themselves become great and grievous, in case
pride shall have added to them increase and weight : but by
the Priest, Whom we have in the heavens, if by pious
humility they be destroyed, they are with all ease cleansed.

51. But I contend not with those, who assert that a man
can in this life live without any sin: 1 contend not, I gainsay
not. For perhaps we take measure of the great from out

2 Cor. our own misery, and, comparing ourselves with ourselves,
10’ 12‘ understand not. One thing I know, that those great ones,

such as we are not, such as we have not as yet made proof

Humility most needful to those who would follow Christ. 849

of, bv how much they are great, by so much humble them- de
selves in all things, that they may find grace before God. c\^"
For, let them be how great soever they will, there is no tate.
servant greater than his Lord , nor disciple greater than his J°hnl3>
master. And assuredly He is the Lord, Who saith, All Mat. li,
things have been delivered unto Me of My Father ; and He2'* 28‘
is the Master, Who saith, Come unto Me, all ye who labour,
and learn of Me ; and yet what learn we? In that lam
meek, saith He, and lowly of heart.

52. Here some one will say, This is now not to write of li.
virginity, but of humility. As though truly it were any kind
of virginity, and not that which is after God, which we had
undertaken to set forth. And this good, by how much I see
it to be great, by so much I fear for it, lest it be lost, the thief
pride. Therefore there is none that guardeth the virginal
good, save God Himself Who gave it: and God is Charity. 1 John
The Guardian therefore of virginity is Charity : but the place 4> 8‘
of this Guardian is humility. There forsooth He dwelleth,

Who said, that on the lowly and quiet, and that trembleth atis.CG,2.
His words, His Spirit resteth. What, therefore, have I done
foreign from my purpose, if wishing the good, which I have
praised, to be more securely guarded, 1 have taken care also
to prepare a place for the Guardian ? For I speak with con¬
fidence, nor have I any fear lest they be angry with me,
whom I admonish with care to fear for themselves together
with me. More easily do follow the Lamb, although not
whithersoever He shall have gone, yet so far as they shall
have had power, married persons who are humble, than
virgins who are proud. For how doth one follow Him,
unto Whom one wills not to approach ? or how doth one
approach Him, unto Whom one comes not to learn, in that
I am meek and lowly of heart ? Wherefore those the Lamb
leadeth following whithersoever He shall have gone, in
whom first Himself shall have found where to lay His Head.

For also a certain proud and crafty person had said to Him,

Lord, I will follow Thee whithersoever Thoii shalt have Matt. 8,
gone; to whom He made answer, Foxes have dens, awrf19'20,
fowls of heaven nests: but the Son of Man hath not where
to lay His Head. By the term of foxes He reproved wily
craftiness, and by the name of birds puffed-up arrogance,

350 Encouragement and caution for pious Virgins.

wherein He found not pious humility to rest in. And by
o in i- this no where at all did he follow the Lord, who had promised
J.ATE- that he would follow Him, not unto a certain point of
progress, but altogether whithersoever He should have gone,
lii. 53. Wherefore this do ye, virgins of God, this do ye:
follow ye the Lamb, whithersoever He shall have gone. But
first come unto Him, Whom ye are to follow, and learn, in
that He is meek and lowly of heart. Come ye in lowly wise
unto the Lowly, if ye love: and depart not from Him, lest
ye fall. For whoso fears to depart from Him asks and says,
Ps. 36, Let there not come to me foot of pride. Go on in the way
of loftiness with the foot of lowliness; Himself lifteth up such
as follow in lowly wise, Who thought it not a trouble to come
down unto such as lay low. Commit ye His gifts unto Him
Ps. 69, to keep, £ guard ye your strength unto Him.’ Whatever of
evil through His guardianship ye commit not, account as
forgiven unto you by Him: lest, thinking that you have
little forgiven unto you, ye love little, and with ruinous
boasting despise the publicans beating their breasts. Con¬
cerning that strength of yours which hath been tried beware,
that ye be not puffed up, because ye have been able to bear
something: but concerning that which hath been untried,
pray, that ye be not tempted above that ye are able to bear.
Think that some are superior to you in secret, than whom ye
are openly better. When the good things of others, haply
unknown to you, arc kindly believed by you, your own that
are known to you are not lessened by comparison, hut
strengthened by love : and what haply as yet are wanting,
are by so much the more easily given, by how much they arc
the more humbly desired. Let such among your number
as persevere afford to you an example: but let such as fall
increase your fear. Love the one that ye may imitate it ;
mourn over the other, that ye be not puffed up. Do not ye
establish your own righteousness ; submit yourselves unto
God Who justifies you. Pardon the sins of others, pray for
your own : future sins shun by watching, past sins blot out
by confessing.

liii. 54. Lo, already ye are such, as that in the rest of your
conduct also ye correspond with the virginity which ye have
professed and kept. Lo, already not only do yc abstain

Holy Virgins must spend their love on Christ. 351
from murders, devilish sacrifices and abominations, thefts,

YI R.-

rapines, frauds, perjuries, drunkennesses, and all luxury and GINI.
avarice, hatreds, emulations, impieties, cruelties ; but even TATE'
those things, which either are, or are thought, lighter, are
not found nor arise among you : not bold face, not wander¬
ing eyes, not unbridled tongue, not petulant laugh, not
scurrilous jest, not unbecoming mien, not swelling or loose
gait; already ye render not evil for evil, nor curse for curse; 1 pet.
already, lastly, ye fulfil that measure of love, that ye lay ^^3
down your lives for your brethren. Lo, already ye are such, 16.
because also such ye ought to be. These, being added to
virginity, set forth an angelic life unto men, and the ways
of heaven unto the earth. But, by how much ye are great,
whosoever of you are so great, ‘ by so much humble your¬
selves in all things, that ye may find grace before God,’
that He resist you not as proud, that He humble you not as
lifting up yourselves, that He lead you not through straits
as being puffed up : although anxiety be unnecessary, that,
where Charity glows, humility be not wanting.

55. If, therefore, ye despise marriages of sons of men, from liv.
which to beget sons of men, love ye with your whole heart
Him, Who is fair of form above the sons of men; ye have
leisure ; your heart is free from marriage bonds. Gaze on

the Beauty of your Lover: think of Him equal to the Father,
made subject also to His Mother: ruling even in the heavens,
and serving upon the earth : creating all things, created
among all things. That very thiug, which in Him the proud
mock at, gaze on, how fair it is: with inward eyes gaze on
the wounds of Him hanging, the scars of Him rising again,
the blood of Him dying, the price of him that believes, the
gain of Him that redeems. Consider of how great value lv.
these are, weigh them in the scales of Charity; and whatever
of love ye had to expend upon your marriages, pay back to
Him.

56. It is well that He seeks your bcanty within, where He John 1,
hath given unto you power to become daughters of God : He
seeks not of you a fair flesh, but fair conduct, whereby to
bridle also the flesh. He is not one unto Whom any one

can lie concerning you, and make Him rage through jealousy.

See with how great security ye love Him, Whom ye fear not

VIR-

GINr-

TATE.

lvi.

Song o
Three
Holy
Childr.

352 Christ the best Husband. Humility of Saints.

to offend by false suspicious. Husband and wife love each
other, in that they see each other: and what they see not,
that they fear between themselves : nor have they sure
delight in what is visible, whilst in what is concealed they
usually suspect what is not. Ye in Him, Whom ye see not
with the eyes, and behold by faith, neither have what is real
to blame, nor fear lest haply ye offend Him by what is false.
If therefore ye should owe great love to husbands, Him, for
Whose sake ye would not have husbands, how greatly ought
ye to love ? Let Him be fixed in your whole heart, Who
for you was fixed on the Cross : let Him possess in your
soul all that, whatever it be, that ye would not have occupied
by marriage. It is not lawful for you to love little Him, for
Whose sake ye have not loved even what were lawful. So
loving Him Who is meek and lowly of heart, I have no fear
for you of pride.

57. Thus, after our small measure, we have spoken enough
both of sanctity, whereby ye are properly called ‘ sancti-
moniales,’ and of humility, whereby whatever great name ye
bear is kept. But more worthily let those Three Children,
unto whom lie, Whom they loved with full glow of heart,
afforded refreshing in the fire, admonish you concerning this
our little work, much more shortly indeed in number of words,
but much more greatly in weight of authority, in the Hymn
wherein God is honoured by them. For joining humility
unto holiness in such as praise God, they have most plainly
taught, that each, by how much he make any more holy pro¬
fession, by so much do beware that he be not deceived by
pride. Wherefore do ye also praise Him, Who grants unto
you, that in the midst of the flames of this world, although
ye be 'not joined in marriage, yet ye be not burned: and
praying also for us, Bless ye the Lord , ye holy and humble
men of heart ; utter an hymn, and exalt Him above all for
ever.

S. AUGUSTINE

THE GOOD OF WIDOWHOOD.

This work is not mentioned in the Retractations, probably because it is a
letter, and as such it is reckoned by Possidius, cap. 7. It is also marked
as St. Augustine’s by its references to his other works, De Bono Conju-
gali &c. cap. 15. Ep. to Proba, cap. 23. The dale is marked by the
recent consecration of Demetrias, which was in 413. The admonition
for which he is thanked by Juliana, Ep. 188, may be that against
Pelagianism in this work.

An objection has been raised from its disagreement with the fourth Council
of Carthage, an. 398. can. 104, which excommunicates widows who marry
again after consecration, and pronounces them guilty of adultery, whereas
in cap. 10 and 1 1, the opinion that such marriages are no marriages, and
that they ought to return to continence, is refuted. The two, however,
are not wholly irreconcileable, as there may be a guilt similar to that of
adultery incurred, and it may be visited with a censure in the form of
excommunication, and yet the marriage may remain valid. The 16th
Canon of Chalcedon imposes such a penalty, with power to the Bishop to
relax it. Ab.from Ben.

Augustine the Bishop, servant of Christ, and of the
servants of Christ, unto the religious handmaiden of God,
Juliana, in the Lord of lords health.

Not any longer to be in debt of my promise to your
request and love in Christ, I have seized the occasion as
I could, amid other ray very pressing engagements, to write
to you somewhat concerning the profession of holy widow¬
hood, forasmuch as, when I was present, you laded me with

BONO

VIDUI-

TATIS.

so V.

Horn. 12,
3.

ii.

ro7g,Tu7s

1 Cor. 7,
8.

« yuvri
xa) fi
'rctoGivcs

354 Various cases comprehended in Scriptural Teaching.

entreaty, and, when I had not been able to deny you this, you
often bv letters demanded my promise. And in this work ol
ours, when you shall find in reading that some things pertain
not at all unto your own person, or unto the person of you,
who are living together in Christ, nor are strictly necessary
to give counsel unto your life, it will be your duty not on this
account to judge them superfluous. Forsooth this letter,
although it be addressed to you, was not to be written for
you alone; but certainly it was a matter for us not to neglect,
that it should profit others also through your means. What¬
soever, therefore, you shall find here, such as either hath
been at no time necessary for you, or is not so now, and
which yet you shall perceive to be necessary for others,
grieve not either to possess or to lend to read ; that your
charity also may be the profit of others.

2. Whereas, therefore, in every question, which relates to
life and conduct, not only teaching, but exhortation also is
necessary ; in order that by teaching we may know what is
to be done, and by exhortation may be incited not to think it
irksome to do what we already know is to be done ; what
more can 1 teach you, than what we read in the Apostle ?
For holy Scripture setteth a rule to our teaching, that we dare
not £ be wise more than it behoveth to be wise but be
wise, as himself saith, unto soberness , according as unto
each God hath allotted the measure of faith. Be it not
therefore for me to teach you auy other thing, save to ex¬
pound to you the words of the Teacher, and to treat of them
as the Lord shall have given to me.

3. Therefore (thus) saith the Apostle, the teacher of the
■Gentiles, the vessel of election, But I say unto the unmarried
and the widows, that it is good for them, if they shall have
so continued, even as I also. These words are to be so
understood, as that we think not that widows ought not to be
called unmarried, in that they seem to have made trial ol
marriage : for by the name of unmarried women he means
those, who are not now bound by marriage, whether they
have been, or whether they have not been so. And this in
another place he opens, where he says, Divided is a woman
unmarried and. a virgin. Assuredly when he adds a virgin
also, what would he have understood by an unmarried

7, 8.

111.

Widows named as ‘ unmarried.' Marriage Faith good. 355

woman, but a widow ? Whence also, in what follows, under de
the one term unmarried he embraces both professions,
saying, She who is unmarried is careful of the things of the TATIS'
Lord , ho tv to please the Lord : but she who is married is I ^°r‘
careful of the things of the world, how to please her husband.
Certainly by the unmarried he would have understood, not
only her who hath never married, but her also, who, being
by widowhood set free from the bond of marriage, hath
ceased to be married ; for on this account also he calleth not
married, save her, who hath an husband ; not her also, who
hath had, and hath not. Wherefore every widow is un¬
married ; but, because not every unmarried woman is a
widow, for there are virgins also ; therefore he hath here set
both, where he says, But 1 sag unto the unman led and the
widows; as if he should say, What I say unto the un¬
married, I say not unto them alone, who are virgins, but
unto them also who are widows ; that it is good for them, l Cor.
if they shall have so continued, even as also I.

4. Lo, there is your good compared to that good, which
the Apostle calls his own, if faith be present : yea, rather,
because faith is present. Short is this teaching, yet not on
this account to be despised, because it is short ; but on this
account to be retained the more easily and the more dearly,
in that in shortness it is not cheap. For it is not every kind
of good soever, which the Apostle would here set forth,
which he hath unambiguously placed above the faith of
married women. But how great good the faith of married
women, that is, of Christian and religious women joined in
marriage, hath, may be understood from this, that, when he
was giving charge for the avoiding of fornication, wherein
assuredly he was addressing married persons also, he saith,

Know ye not that your bodies are the members of Christ ? l Cor.
So great then is the good of faithful marriage, that even the6’
very members are (members) of Christ. But, forasmuch as
the good of widowed continence is better than this good, the
purpose of this profession is, not that a catholic widow be
any thing more than a member of Christ, but that she have
a better place, than a married woman, among the members
of Christ. Forsooth the same Apostle says, For, as in one Rom.
body we have many members, but all members have not the 12, 4’6-

a a 2

356 The better surpasses, not condemns, the less good.

de same course of action ; so being many we are one body in
vidui- Christ, and each members one of another : having gifts
tatis. diverse according unto the grace, which hath been given
unto us.

5. Wherefore also when he was advising married persons
not to defraud one another of the due of carnal intercourse ;
lest, by this means, the one of them, (the due of marriage
being denied to him,) being through his own incontinence
tempted of Satan, should fall away into fornication, he saith,
l Cor. 7, ]],(t this I say of leave, not of command ; but I would that
all men were as I myself ; but each one hath his own proper
gift from God; but one in this way, and another in that.
iv. You see that wedded chastity also, and the marriage faith of
the Christian bed, is a gift, and this of God ; so that, when
as carnal lust exceeds somewhat the measure of sensual
intercourse, beyond what is necessary for the begetting of
children, this evil is not of marriage, but venial by reason of
the good of marriage. For not concerning marriage, which
is contracted for the begetting of children, and the faith of
wedded chastity, and the sacrament (indissoluble, so long as
both live) of matrimony, all which are good; but concerning
that immoderate use of the llesh, which is recognised in the
weakness of married persons, and is pardoned by the inter¬
vention of the good of marriage, the Apostle saith, I speak
l Cor. 7, 0f leave, not of command. Also, when he says, The woman
is bound, so long as her husband lives: but, in case her
husband, shall have died, she is set free : let her be married
In whom she will, only in the Lord : but she shall be more
blessed, if she shall have so continued, according to my
counsel; he shews sufficiently that a faithful woman is
blessed in the Lord, even when she marries a second time
after the death of her husband, but that a widow is more
blessed in the same Lord ; that is, to speak not only in the
words, but by instances also, of the Scriptures, that Ruth is
blessed, but that Anna is more blessed.

6. Wherefore this in the first place you ought to know,
that by the good, which you have chosen, second marriages
are not condemned, but are set in lower honour. For, even
as the good of holy virginity, which thy daughter hath
chosen, doth not condemn thy one marriage; so neither

Second marriage lawful , Holy Widowhood heller. 357

doth thy widowhood the second marriage of any. For de
hence, specially, the heresies of the Cataphryges and of the ,BII™°I.
Novatians swelled, which Tertullian also, inflated with tatis.
cheeks full of sound not of wisdom, whilst with railing tooth
he attacks1 second marriages, as though unlawful, which the1 ‘ con-
Apostle with sober mind allows2 to be altogether lawful. 2 ’< CoD_
From this soundness of doctrine let no man’s reasoning, be ce(lit-’
he unlearned, or be he learned, move thee ; nor do thou so
extol thy own good, as to charge as evil that of another’s
which is not evil ; but do thou rejoice so much the more of
thy own good, the more thou seest, that, by it, not only are
evils shunned, but some goods too surpassed. For adultery
and fornication are evils. But from these unlawful things v.
she is very far removed, who hath bound herself by liberty
of vow, and, not by command of law, but by counsel of
charity, hath brought to pass that even things lawful should
not be lawful to her. And marriage chastity is a good, but
widowed continence is a better good. Therefore this better
good is honoured by the submission of that other, not that
other condemned by the praise of this that is better.

7. But whereas the Apostle, when commending the fruit
of unmarried men and women, in that they have thought of
the things of the Lord, how to please God, added and saith,

But this I say for your profit , not to cast a snare on you. iCor.7,
that is, not to force you ; but in order to that which is
honourable ; we ought not, because he saith that the good
of the unmarried is honourable, therefore to think that the
bond of marriage is base ; otherwise we shall condemn first
marriages also, which neither Cataphryges, nor Novatians,
nor their most learned upholder Tertullian dared to call
base. But as, when he says, But I say unto the unmarried 1 Cor. 7,
and widows , that it is good for them if they shall have so 8'
continued ; assuredly he set down ‘ good’ for ‘better,’ since
every thing, which, when compared with a good, is called
better, this also without doubt is a good ; for what else is it
that it is so called better, save that it is more good? and yet
we do not on this account suppose him by consequence to have
thought that it was an evil, in case they married, in that he said,
it is good for them , if they shall have so continued ; so also,
w hen he says, but in order to that which is honest, he hath not

358 The married holy even in body, as members of Christ.

de shewn that marriage is base, but that which was honester
viDtri- than (another thing also) honest, he hath commended by the
TATTS- name of honest in general. Because what is honester, save
what is more honest ? But what is more honest is certainly
honest. Forsooth he plainly shewed that this is better than
1 C°r. 7, that other that is good, where he says, Whoso giveth to
marry, doetli well ; but whoso giveth not to marry, doetli
better. And this more blessed than that other that is blessed,
Ver. 40. where he saith, But she shall be more blessed, if she shall
have so continued. As, therefore, there is than good a
better, and than blessed a more blessed, so is there than
honest an honester, which he chose to call honest. For far
be it that that be base, of which the Apostle Peter speaking
saith, Husbands, unto your wives, as unto the weaker and
subject vessel, give honour, as unto coheirs of grace ; and
addressing the wives, he exhorts them, by the pattern of
l Pet. 3, Sara, to be subject unto their husbands; For so, saith he,

‘ certain holy women, who hoped in God, adorned themselves ,
obeying their own husbands; even as Sara obeyed Abraham,
calling him lord, whose daughters ye are made, well-doing,
and not fearing any disturbance.
vi. 8. Whence, also, what the Apostle Paid said of the un-
l Cor. 7, married woman, that she may be holy both in body and spirit ;
we are not so to understand, as though a faithful woman
being married and chaste, and according to the Scriptures
subject unto her husband, be not holy in body, but only in
spirit. For it cannot come to pass, that when the spirit is
sanctified, the body also be not holy, of which the sanctified
spirit maketh use : but, that we seem not to any to argue
rather than to prove this by divine saying; since the Apostle
Peter, making mention of Sara, saith only holy women, and
saith not, and in body ; let us consider that saying of the
l Cor. 6, same Paul, where forbidding fornication he saith, Know ye
not, that your bodies are members of Christ ? Taking,
therefore, members of Christ, shall I make them members of
an harlot ? Far be it. Therefore let any one dare to say
that the members of Christ are not holy ; or let him not dare to
separate from the members of Christ the bodies of the faithful
1 Cor. 6, that are married. Whence, also, a little after he saith, Your
body is the temple within you of the Holy .Spirit, Whom ye

Several parts , each good; the whole very good. 359

have from God ; and ye are not your own; for ye have been de
bought with a great price. He saith that the body of the ^un¬
faithful is both members of Christ, and the temple of the TATIS-
Holy Spirit, wherein assuredly the faithful of both sexes are
understood. There therefore are married women, there
unmarried women also ; but distinct in their deserts, and as
members preferred to members, whilst yet neither are
separated from the body. Whereas, therefore, he saith,
speaking of an unmarried woman, that she may be holy both
in body and spirit, he would have understood a fuller
sanctification both in body and in spirit, and hath not
deprived the body of married women of all sanctification.

9. Learn, therefore, that thy good, yea, rather, remember
what thou hast learned, that thy good is more praised,
because there is another good than which this is better, than
if this could not on any other condition be a good, unless
that were an evil, or altogether were not. The eyes have
great honour in the body, but they would have less, if they
were alone, and there were not other members of less honour.

In heaven itself the sun by its light surpasses, not chides, the
moon ; and star from star differs in glory, not is at variance i Cor.
through pride. Therefore, God made all things, and, lo, Gen! l'
very good; not only good, but also very ; for no other reason, 3I-
than because all. For of each several work throughout it

was also said, God saw that it is good. But, when all were
named, very was added ; and it was said, God saw all things
which He made, and, lo, very good. For certain several
things were better than other several ; but all together better
than any several. Therefore, may the sound doctrine of
Christ make thee in His Body sound through His Grace,
that, what thou hast better than others in body and spirit,
the selfsame thy spirit, which ruleth the body, may neither
extol with insolence, nor distinguish with lack of know¬
ledge.

10. Nor, because 1 called Ruth blessed, Anna more
blessed, in that the former married twice, the latter, being
soon widowed of her one husband, so lived long, do you
straightway also think that you are better than Ruth. For- vii.
sooth different in the times of the Prophets was the dis¬
pensation of holy females, whom obedience, not lust, forced

360 Holy women married that by them Christ might come.

de to marry, for the propagation of the people of God, that in
\\ovi- them Prophets of Christ might be sent beforehand ; whereas
tatis. the People itself also, by those things which in figure
ufii f>aPPene(i among them, whether in the case of those who
knew, or in the case of those who knew not those things, was
nothing else than a Prophet of Christ, of whom should be
born the Flesh also of Christ. In order therefore for the
propagation of that people, he was accounted accursed by
Deut.25, sentence of the Law, whoso raised not up seed in Israel.
5_]o \yjjence aiSo holy women were kindled, not by lust of sensual
intercourse, but by piety of bearing; so that we most rightly
believe of them that they would not have sought sensual inter¬
course, in case a family could have come by any other means.
And to the husbands was allowed the use of several wives
living ; and that the cause of this was not lust of the flesh,
but forethought of begetting, is shewn by the fact, that,
as it was lawful for holy men to have several wives living, it
was not likewise lawful for holy women to have intercourse
with several husbands living; in that they would be by so
much the baser, by how much the more they sought what
would not add to their fruitfulness. Wherefore holy Ruth,
not having seed such as at that time was necessary in Israel,
on the death of her husband sought another of whom to have
it. Therefore than this one twice married, Anna once married
a widow was on this account more blessed, in that she
attained also to be a prophetess of Christ; concerning whom
we are to believe, that, although she had no sons, (which
indeed Scripture by keeping silence hath left uncertain,) yet,
had she by that Spirit foreseen that Christ would immediately
'come of a virgin, by Which she was enabled to recognise
llim even as a child: whence, with good reason, even without
sons, (that is, assuming she had none,) she refused a second
marriage: in that she knew that now was the time wherein
Christ were better served, not by duty of bearing, but by zeal
of containing : not by fruitfulness of married womb, but by
chastity of widowed conduct. But if Ruth also was aware
that bv her flesh was propagated a seed, whereof Christ
should hereafter have flesh, and by marrying set forth her
ministering to this knowledge, 1 dare not any longer say that
the widowhood of Arina was more blessed than her fruitfulness.

No need of carnal offspring in this last time. 361

11. But thou who both hast sons, and livest in that end of de
the world, wherein now is the time not of casting stones, v-urci-
but of gathering ; not of embracing, but of abstaining from TATIS-
embracing ; when the Apostle cries out, But this I say, viii-
brethren, the time is short ; it remains , that both they who ?cc1, 3’
have wives be as not having ; assuredly if thou hadst sought a ^Cor-
second marriage, it would have been no obedience of pro¬
phecy or law, no carnal desire even of family, but a mark of
incontinence alone. For you would have done what the
Apostle savs, after he had said, It is good for them , if theyiCor.7 ,
shall have so continued , even as I ; forsooth he straightway " '
added, But if they contain not themselves, let them marry ;
for I had rather that they marry than be burned. For this
he said, in order that the evil of unbridled desire might not be
carried headlong into criminal baseness, being taken up by
the honest estate of marriage. But thanks be to the Lord,
in that thou hast given birth to what thou wouldest not be,
and the virginity of thy child hath compensated for the loss of
thy virginity. For Christian doctrine, having diligent question
made of it, makes answer, that a first marriage also now at
this time is to be despised, unless incontinence stand in the
way. For he', who said, If they contain not themselves, let
them marry, could have said, ‘ If’ they have not sons, let them
marry,’ if, when now after the Resurrection and Preaching of
Christ, there is unto all nations so great and abundant supply
of sons to be spiritually begotten, it were any such duty to
beget sons after the flesh, as it was in the first times. And,
whereas in another place he saith, But I will that the younger lTim.5,
viarry, bear children, be mothers of families, he commends U‘ lo‘
with apostolic sobriety and authority the good of marriage, *
but doth not impose the duty of bearing, as though in order
to obey the law, even on those who £ receive’ the good of con¬
tinence. Lastly, why he had said this, he unfolds, when he
adds and says, To give no occasion of speaking evil to the
adversary ; for already certain have turned back after Satan :
that by these words of his we may understand, that those,
whom he would have mam-, could have done better to
contain than marry ; but better to mam- than to go back
after Satan, that is, to fall away from that excellent purpose
of virginal or widowed chastity, bv looking back to things

36*2 Second marriage not condemned save after vows;

de that are behind, and perish. Wherefore, such as contain not
viDui- themselves, let them marry before they make profession of
tatis. continence, before they vow unto God, what, if they pay
not, they are justly condemned. Forsooth in another place
iTim.5, he saith of such, For when they have lived in delights in
1L 12' Christ, they wish to marry: having condemnation, in that
they have made of none effect their first faith; that is, they
have turned aside their will from the purpose of continence
unto marriage. Forsooth they have made ol none effect the
faith, whereby they formerly vowed what they were unwilling
bv perseverance to fulfil. Therefore the good of marriage is
indeed ever a good : but in the people of God it was at one
time an act of obedience unto the law; now it is a remedy for
weakness, but in certain a solace of human nature. Forsooth
to be engaged in the begetting of children, not after the fashion
of dogs by promiscuous use of females, but by honest order
of marriage, is not an affection such as we are to blame in a
man; yet this affection itself the Christian mind, having
thoughts of heavenly thiugs, in a more praiseworthy manner
surpasses and overcomes.

ix. 12. But since, as the Lord saith, Not all receive this word;
M f.].', therefore let her who can receive it, receive it; and let her,
who containeth not, marry ; let her, who hath not begun,
deliberate ; let her, who hath undertaken it, persevere ; let
there be no occasion given unto the adversary, let there be no
oblation withdrawn from Christ Forsooth in the marriage
bond if chastity be preserved, condemnation is not feared ;
but in widowed and virginal continence, the excellence of a
1 mime- greater gift1 is sought for: and, when this has been sought,
ns' « and chosen, and by debt of vow offered, from this time not
only to enter upon marriage, but, although one be not married,
to wish to marry is matter of condemnation. For, in order
iTim.5, to shew this, the Apostle saith not, When they shall have
lived in delights, in Christ they marry; but they ivish to
marry ; having, saith he, condemnation, in that they have
made of none effect their first faith, although not by
marrying, yet by wishing; not that the marriages even of
such are judged matter of condemnation; but there is con¬
demned a wrong done to purpose, there is condemned a broken
faith of vow, there is condemned not a relief by lower good,

And even then is good marriage , not adultery. 863

but a fall from higher good : lastly, such are condemned, not de
because they have entered upon marriage faith afterwards, vBt™°_
but because they have made of none effect the first faith of tatis.
continence. And in order to suggest this in few words, the
Apostle would not say, that they have condemnation, who
after purpose of greater sanctity marry, (not because they are
not condemned, but lest in them marriage itself should be
thought to be condemned :) but, after he had said, they wish
to marry , he straightway added, having condemnation. And
he stated the reason, in that they have made of none effect
their former faith, in order that it may appear that it is the
will which fell away from its purpose, which is condemned,
whether marriage follow, or fail to follow.

13. Wherefore they who say that the marriages of such x.
are not marriages, but rather adulteries, seem not to me to
consider with sufficient acuteness and care what they say ;
forsooth they are misled by a semblance of truth. For,
whereas they, who of Christian sanctity marry not, are said
to choose the marriage of Christ, hence certain argue saving’,

If she, who during the life of her husband is married to
another, be an adulteress, even as the Lord Himself hath
laid down in the Gospel; therefore, during the life of Christ,
over W hom death hath no more dominion, if she who had Rom. 6,
chosen His marriage, be married to a man, she is an9’
adulteress. They, who say this, are moved indeed with
acuteness, but fail to observe, how great absurdity in fact
follows on this reasoning. For whereas it is praiseworthy
that, even during the life of her husband, by his consent,
a female vow continence unto Christ, now, according to the
reasoning of these persons, no one ought to do this, lest she *
make Christ Himself, what is impious to imagine, an adulterer,
by being married to Him during the life of her husband.

Next, whereas first marriages are of better desert than
second, far be it that this be the thought of holy widows,
that Christ seem unto them as a second husband. For
Himself they used heretofore also to have, (when they were
subject and did faithful service to their own husbands,) not
after the flesh, but after the Spirit a Husband ; unto Whom
the Church herself, of which they are members, is the wife;

364 Breach of vow to Christ not adultery, but worse.

de who by soundness of faith, of hope, of charity, not in holy
vidxu- virgins alone, but in widows also, and faithful married
TATIS- women, is altogether a virgin. Forsooth unto the universal
Church, of which they all are members, the Apostle saith,
iiC<2 I joined you unto one husband a chaste virgin to present
unto Christ. But He knowetli how to make fruitful, without
marring of chastity, a wife a virgin, Whom even in the
flesh itself His Mother could without violation of chastity
conceive. But there is brought to pass by means of this
ill-considered notion, (whereby they think that the marriages
of women who have fallen away from this holy purpose, in
case they shall have married, are no marriages,) no small
evil, that wives be separated from their husbands, as though
they were adulteresses, not wives ; and wishing to restore to
continence the women thus separated, they make their
husbands real adulterers, in that during the life of their wives
they have married others.

xi. 14. Wherefore I cannot indeed say, of females who have
fallen away from a better purpose, in case they shall have
married, that they are adulteries, not marriages ; but I plainly
would not hesitate to say, that departures and fallings away
from a holier chastity, which is vowed unto the Lord, are
worse than adulteries. For if, what may no way be doubted,
it pertains unto an offence against Christ, when a member of
Him keepeth not faith to her husband; how much graver
offence is it against Him, when unto Himself faith is not
kept, in a matter which He requires when offered, Who had
not required that it should be offered. For when each fails
to render that which, not by force of command, but by advice
of counsel, he vowed, by so much the more doth he increase
the unrighteousness of the wrong done to his vow, by how
much the less necessity he had to vow. These matters I
for this reason treat of, that you may not think either that
second marriages are criminal, or that any marriages what¬
soever, being marriages, are an evil. Therefore let this be
your mind, not that you condemn them, but that you despise
them. Therefore the good of widowed chastity is becoming
after a brighter fashion, in that in order to make vow and
profession of it, females may despise what is both pleasing

Marriage lawful even beyond the second time. 365

and lawful. But after profession of vow made they must de

continue to rein in, and overcome, what is pleasing, because

it is no longer lawful. tatis.

15. Men are wont to move a question concerning a third xii.
or fourth marriage, and even more numerous marriages
than this. On which to make answer strictly, I dare
neither to condemn any marriage, nor to take from these
the shame of their great number. But, lest the brevity
of this my answer may chance to displease any, I am
prepared to listen to my reprover treating more fully. For
perhaps he alleges some reason, why second marriages be
not condemned, but third be condemned. For I, as in the
beginning of this discourse I gave warning, dare not to be
more wise than it behoveth to be wise. For who am I,Rom.i2,
that I should think that that must be defined which I®*
see that the Apostle hath not defined ? For he saith,

A woman is bound, so long as her husband liveth. HeiCor.
said not, her first; or, second; or, third; or, fourth1; but,!7’39'40,
A woman, saith he, is bound, so long as her husband liveth ; ‘ or any
but if her husband shall be dead, she is set free ; let her Jenumber-’
married to whom she will, only in the Lord: but she shall
be more blessed, if she shall have so continued. I know not
what can be added to, or taken from, this sentence, so far as
relates to this matter. Next I hear Himself also, the Master
and Lord of the Apostles and of us, answering the Sadducees,
when they had proposed to Him a woman not once-married,
or twice-married, but, if it can be said, seven-married 2, 2 septi-
whose wife she should be in the resurrection ? For rebuking viram-
them, He saith, Ye do err, not knowing the Scriptures, nor Matt.
the power of God. For in the resurrection they shall neither 22> 29-
be married, nor marry aives ; for they shall not begin to die, Luke20,
but shall be equal to the Angels of God. Therefore He35'36'
made mention of their resurrection, who shall rise again
unto lile, not who shall rise again unto punishment. There¬
fore He might have said, Ye do err, knowing not the Scriptures,
nor the power of God: for in that resurrection it will not
be possible that there be those that were wives of many; and
then added, lliat neither doth any there marry. But neither,
as we see, did He in this sentence shew any sign of con¬
demning her who was the wife of so many husbands.

366 Greater continence shewn in early widowhood.

de Wherefore neither dare I, contrary to the feeling of natural
\udui- shame, say, that, when her husbands are dead, a woman
TATIS- marry as often as she will; nor dare T, out of mv own heart,
beside the authority of holy Scripture, condemn any number
of marriages whatever. But, what I say to a widow, who
hath had one husband, this I say to every widow; you will
be more blessed, if you shall have so continued.

X1U- 16. For that also is no foolish question which is wont
to be proposed, that whoso can may say, which widow is to
be preferred in desert ; whether one who hath had one
husband, who, after having lived a considerable time with her
husband, being left a widow with sons born to her and alive,
hath made profession of continence; or she who as a young
woman having lost two husbands within two years, having no
children left alive to console her, hath vowed to God conti¬
nence, and in it hath grown old with most enduring sanctity.
Herein let them exercise themselves, if they can, by dis¬
cussing, and by shewing some proof to us, who weigh the
merits of widows by number of husbands, not by the strength
itself of continence. For, if they shall have said, that she
who hath had one husband is to be preferred to her who hath
had two; unless they shall have alleged some special reason
or authority, they will assuredly be found to set before
excellence of soul, not greater excellence of soul, but good
fortune of the flesh. Forsooth it pertained unto good fortune
of the flesh, both to live a long time with her husband, and
to conceive sons. But, if they prefer her not on this account,
that she had sons ; at any rate the very fact that she lived a
long time with her husband, what else was it than good
fortune of the flesh? Further, the desert of Anna herself is
herein chiefly commended, in that, after she had so soon
buried her husband, through her protracted life she long-
contended with the flesh, and overcame. For so it is written,
Luke 2, And there was Anna, a prophetess, (he daughter of Phanuel,
.{<>.37. 0y ifie irihe of Aser ; she, was far advanced in many days ;
and had lived with her husband seven years from her
virginity; and she was a widotv even unto eighty four years,
who used, not to depart from the Temple, by fastings and
prayers serving day and night. You see how the holy
widow is not only commended in this, that she had had one

Different cases of widowhood compared. 367

husband, but also, that she had lived few years with a husband
from her virginity, and had with so great service of piety con¬
tinued her office of widowed chastity even unto so great age.

17. Let us therefore set before our eyes three widows,
each having one of the things, the whole of which were in
her: let us suppose one who had had one husband, in whose
case is wanting both so great length of widowhood, in that
she hath lived long with her husband, and so great zeal of
piety, in that she doth not so serve with fasts and prayers :
a second, who after the very short life of her former husband,
had quickly lost a second also, and is now long time a
widow, but yet herself also doth not so set herself to the
most religious service of fasts and prayers : a third, who not
only hath had two husbands, but also hath lived long with
each of them singly, or with one of them, and being left a
widow at a later period of life, wherein indeed, in case she
had wished to marry, she might also conceive sons, hath
taken upon her widowed continence ; but is more intent on
God, more careful to do always the things that please Him,
day and night, like Anna, serving by prayers and fasts. If
a question be raised, which of these is to be preferred in
deserts, who but must see that in this contest the palm must
be given to the greater and more glowing piety ? So also if
three others be set, in each of whom are two of those three,
but one of the three in each wanting, who can doubt that
they will be the better, who shall have in a more excellent
manner in their two goods pious humility, in order that there
may be lofty piety ?

18. No one indeed of these six widows could come up to
your staudard. For you, in case that you shall have maintained
this vow even unto old age, mayest have all the three things
wherein the desert of Anna excelled. For both thou hast
had one husband, and he lived not long with thee in the
flesh ; and, by this means, in case that thou shalt shew forth
obedience to the words of the Apostle, saying, Bat she who i
is a widow indeed and desolate , hath hoped in the Lord, and
persevereth in prayers night and day, and with sober watch¬
fulness shalt shun what follows, But she u-ho passes her
time in delights, living is dead, all those three goods, which
were Anna’s, shall be thine also. But you have sons also,

BONO

VIDUI-

TATTS.

xiv.

Tim.
o. 6.

368 Bringing up children. No strictness justifies error.

BONO

YIDUI-

TATIS.

1 potes-
tatis.

XV.

which haply she had not. And yet you are not on this
account to be praised, that you have them, but that you are
zealous to nurture and educate them piously. For that they
were born to thee, was of fruitfulness ; that they are alive, is
of good fortune ; that they be so brought up, is of your will
and disposal1. In the former let men congratulate you, in
this let them imitate you. Anna, through prophetic know¬
ledge, recognised Christ with His virgin Mother; thee the
grace of the Gospel hath made the mother of a virgin of
Christ. Therefore that holy virgin0, whom herself willing
and seeking it ye have offered unto Christ, hath added some¬
thing of virginal desert also unto the widowed deserts of her
grandmother and mother. For ye who have her, fail not to
have something thence; and in her ye are, what in yourselves
ye are not. For that holy virginity should be taken from you
at vour marriage, was on this account brought to pass, in
order that she should be born of you.

19. These discussions, therefore, concerning the different
deserts of married women, and of different widows, I would
not in this work enter upon, if, what I am writing unto you,
I were writing only for you. But, since there are in this
kind of discourse certain very difficult questions, it was my
wish to say something more than what properly relates to
you, by reason of certain, who seem not to themselves learned,
unless they essay, not by passing judgment to discuss, but by
rending to cut in pieces the labours of others: in the next
place, that you yourself also may not only keep what you
have vowed, and make advance in that good ; but also know
more carefully and more surely, that this same good of yours
is not distinguished from the evil of marriage, but is set
before the good of marriage. For let not such, as condemn
the marriage of widowed females, although they exercise
their continence in abstaining from many things, which you
make use of, on this account lead you astray, to think what
they think, although you cannot do what they do. For no
one would be a madman, although he see that the strength
of a madman is greater than of men in their sound senses.
Chiefly, therefore, let sound doctrine both adorn and guard

» Demetrias, whose grandmother was See S. Aug. Ep. 130. and 160. Ben.
Proba Faltonia, her mother Juliana.

Results summed up. All confluence is Gods gift. 369

goodness of purpose. Forsooth it is from this cause that »e
catholic females, even after that they have been married vtdui-
more than once, are by just judgment preferred, not only to TAT1S-
the widows who have had one husband, but also to the
virgins of heretics. There are indeed on these three matters,
of marriage, widowhood, and virginity, many winding
recesses of questions, many perplexities; and in order by
discussion to enter deeply into and solve these, there is
required both greater care, and a fuller discourse; that either
we may have a right mind in all those things, or, if in any
matter we be otherwise minded, this also God may reveal
unto us. However, what there also the Apostle saith next
after, Whereunto u e have arrived, in that let us walk. Phil. 3,
But we have arrived, in what relates to this matter on which 15' 1<5*
we are speaking, so far as to set continence before marriage,
but holy virginity even before widowed continence ; and not
to condemn any marriages, which yet are not adulteries
but marriages, by praise of any purpose whatever of our own
or of our friends. Many other things on these matters we
have said in a Book concerning the Good of Marriage, and
in another Book concerning Holy Virginity, and in a Book
which we composed with as great pains as we could against
Faustus the Manichee ; since, by most biting reproaches
in his writings of the chaste marriages of Patriarchs and
Prophets, he had turned aside the minds of certain unlearned
persons from soundness of faith.

20. \\ hercfore, forasmuch as in the beginning of this little xvi.
work I had proposed certain two necessary matters, and had
undertaken to follow them out; one which related to doctrine,
the other to exhortation; and I have not failed in the former
part, to the best of my power, according to the business
which I had undertaken ; let us come to exhortation, in
order that the good which is known wisely, may be pursued
ardently. And in this matter I give you this advice first,
that, how great soever love of pious continence you feel to
be in you, you ascribe it to the favour of God, and give Him
thanks, Mho of His Holy Spirit hath freely given unto you
so much, as that, His love being shed abroad in your heart,
the love of a better good should take away from you the
permission of a lawful matter. For it was His gift to you

B b

370 God's yifls are blessings only when recoiled as His.

DE that you should not wish to marry, when it was lawful, in
viDui- order that now it should not he lawful, even if you wished ;
TATIS- and that by this means the wish not to do it might be the
more settled, lest what were now unlawful be done, which
was not done even when lawful; and that, a widow of Christ,
you should so far attain as to see your daughter also a virgin
of Christ ; for whilst you are praying as Anna, she hath
become what Mary was. These by how much the more
you know them to be gifts of God, by so much the more
are you by the same gifts blessed; yea, rather, you are not
so otherwise than as you know from Whom you have what
you have. For listen to what the Apostle said on this
l Cor. 2, matter, But we. have received not the spirit of this world,
but the Spirit Which is of God, that we may know what
things have been given to us by God. Forsooth many have
many gifts of God, and by not knowing from Whom they
have them, come to boast themselves with impious vanity.
But there is no one blessed with the gifts of God, who is
ungrateful to the Giver. Forasmuch as, also, whereas in
the course of the sacred Mysteries we are bidden to ‘ lift up
our hearts,’ it is by 1 1 is help that we are able, by Whose
bidding we are admonished ; and therefore it follows, that,
of this so great good of the heart lifted up, we give not the
glory to ourselves as of our own strength, but render thanks
unto our Lord God. For of this we arc straightway admo¬
nished, that ‘ this is meet,’ ‘ this is right.’ You remember
whence these words are taken, you recognise by what
sanction', and by how great holiness they are commended
within. Therefore hold and have what you have received,
and return thanks to the Giver. For, although it be yours
to receive and have, yet you have that, which you have
received; forasmuch as to one waxing proud, and impiously
glorying of that which he had, as though he had it of him-
lCor.4, self, the Truth saith by the Apostle, But what hast thou,
“ which thou hast not received ? But, if thou hast received,
why boaslest thou, as if thou hadst not received ?
xvii. 21. These things l am compelled to admonish by reason
of certain little discourses of some men, that are to be

c 1 tutus qua sanctione,’ al. ‘ inter there are other various readings be-
quas aetiones,’ ‘amongst what actions,’ sides.

We tire taught to pray for Grace because ice need it. 371

shunned and avoided, which have begun to steal through the de
ears unto the minds of many, being (as must be said with
tears) hostile to the grace of Christ, which go to persuade tatis.
that we count not as necessary for us prayer unto the Lord,
that we enter not into temptation. For they so essay to
defend the free will of man, as that by it alone, even without
help of the grace of God, we are able to fulfil what is
commanded us of God. And thus it follows, that the Lord
in vain said, Watch and pray, lest ye enter into temptation ; Matt,
and in vain daily in the Lord’s Prayer itself we say, Lead us
not into temptation. For if it is of our own power alone 13.
that we be not overcome by temptation, why do we prav
that we enter not, nor be led into it? Rather let us do what
is of our own free will, and most absolute power ; and let us
mock at the Apostle, saying, God is faithful, Who will not l Cor.
suffer you to he tempted above what ye are able ; and let us 10’ 13'
oppose him, and say, Why seek I of the Lord, what He hath
set in my own power? But far be it, that he be so minded,
who is sound minded. Wherefore let us seek that He may
give, what He bids us that we have. For to this end Fie
bids us have this, which as yet we have not, to admonish as
what to seek ; and that when we shall have found the power
to do what He hath bidden, we may understand, of this also,
whence we have received it; lest, being puffed and lifted up
by the spirit of this world, we know not what things have
been given unto us of God. Wherefore the free choice of
the human will we by no means destroy, when the Grace of
God, by which the free choice itself is helped, we deny not
with ungrateful pride, but rather set forth with grateful piety.

For it is ours to will: but the will itself is both admonished
that it may arise, and healed, that it may have power 1 ; and 1 or ‘ be
enlarged that it may receive ; and filled, that it may have. sound-’
For were not we to will, certainly neither should we receive
the things that are given, nor should we have. For who
would have continence, (among the rest of the gifts of God
to speak of this rather, of which I am speaking to you,)
who, I say, would have continence, unless willing? foras¬
much as also no one would receive unless willing. But if
you ask, Whose gift it is, that it can be by our will received
and had ? listen to Scripture ; yea, rather, because thou

b b 2

BONO
VIDUI-
TATIS.
W'isd. 8,
21.

1 ‘ inte-
gritas.’

J ames
1,6.

xviii.

37*2 Need of Grace no contradiction to free will.

knowest, recollect what thou hast read, Whereas I knew,
saith he, that no one can he continent, unless God give it,
and this itself was of tcisdom, to know whose gift it was.
Great are these two gifts, wisdom and continence ; wisdom,
forsooth, whereby we are formed in the knowledge of God ;
but continence, whereby we are not conformed unto this
world. But God bids us that wc be both wise and continent,
without which goods we cannot be just and perfect. But
let us pray that lie give what lie bids, by helping and
inspiring, Who hath admonished us what to will by com¬
manding and calling. Whatsoever of this He hath given, let
us pray that lie preserve; but what He hath not given as
yet, let us pray that He supply ; yet let us pray and give
thanks for what we have received; and for what we have not
yet received, from the very fact that we are not ungrateful
for what we have received, let us trust that we shall receive
it. For He, Who hath given power unto the faithful who
are married to contain from adulteries and fornications,
Himself hath given unto holy virgins and widows to contain
from all sexual intercourse; in the case of which virtue now
the term inviolate chastity1 or continence is properly used.
Or is it haply that from Him indeed we have received
continence, but from ourselves have wisdom? What then is
it that the Apostle James saith, 1 hit if any of you lack
wisdom, let him ask of God, Who (jiveth unto all liberally,
and upbraideth not, and it shall be given unto him. But on
this question, already in other little works of ours, so far as
the Lord hath helped us, we have said many things ; and at
other times, so far as through Him we shall be able, when
opportunity is given, we will speak.

22. Now it has been my wish on this account to say
something on this subject, by reason of certain of our
brethren most friendly and dear to us, and without wilful
guilt indeed entangled in this error, but yet entangled ; who
think, that, when they exhort any to righteousness and
piety, their exhortation will not have force, unless the whole
of that, wherein they would work upon man that man
should work, they set in the power of man, not helped by
the grace of God, but put forth by the alone choice of the
free will ; as though there can be free will to perform a good

Exhortation implies toil/ not independent, though free. 373

work, unless set free by the gift of God! And they mark de
not that this very thing themselves also have by the gift of v^°ui-
God, that with such power they exhort, as to excite the TATIS-
dull wills of men to enter upon a good life, to enkindle the
cold, to correct such as are in error, to convert such as are
turned aside, to pacify such as are opposed. For thus they
are able to succeed in persuading what they would persuade
to, or if they work not these things in the wills of men, what
is their work ? wherefore speak they ? Let them leave them
rather to their own choice. But if in them they work these
things, what? I pray, doth man, in the will of man, work so
great things by speaking, and doth God work nothing there
by helping? lea rather, with how great soever power of
discourse man may prevail, as that by skill of discussion,
and sweetness of speech, he in the will of man implant truth,
nourish charity, by teaching remove error, bv exhortation
remove sloth, Neither he who planteth is any thing, nor he l Cor.
who walereth, hut God Who giveth the increase. For in3’”'
vain would the workman use all means without, unless the
Creator should work secretly within. I hope therefore that
this letter of mine by the worthy deed1 of your Excellence will ■ merito
soon come into the hands of such also ; on this account 1
thought that I ought to say something on this subject.

Next that both you yourself, and whatsoever other widows
shall read this, or hear it read, may know that you make
more advance unto the love and profession of the good of
continence by your own prayers than by our exhortations ;
forasmuch as if it be any help to you that our addresses also
are supplied to you, the whole must be assigned to His
grace, in Whose Hand, as it is written, are both we and our Wisd.7,
discourses. 16<

23. If, therefore, you had not as yet vowed unto God x*x-
widowed contiuence, we would assuredly exhort you to vow
it ; but, in that you have already vowed it, we exhort you to
persevere. And yet I see that I must so speak as to lead
those also who had as yet thought of marriage to love it and
to seize on it. Therefore let us give ear unto the Apostle,

She who is unmarried, saith he, is careful about the things t Cor.
of the Lord, to be holy both in body and spirit; but she who h 34‘
is married is careful about the things of the world, how to

The unmarried slate excels in care to please the Lord.

bono please her husb(™d. He saith not, is careful about the
vidui- things of the world, so as not to be holy ; but certainly that
- T1S' that marriage holiness d is less, in regard of that portion of
cares, which hath thought of the pleasure of the world.
W hatever, therefore, of earnest purpose of mind would be
expended also on these things whereby she would have to
please a husband, the unmarried Christian woman ought in
a certain way to gather and bring together unto that earnest
purpose whereby she is to please the Lord. And consider,
^ bom she pleases, who pleases the Lord ; and assuredly
she is by so much the more blessed by how much the more
she pleases Him; but by how much the more her thoughts
aie ol the things ol the world, by so much the less does she
please Him. Therefore do ye with all earnest purpose
Ps.45, 2. please Him, Who is fair of form above the sons of men.
l ot that ye please Him, it is by His grace which is shed
abroad on His lips. Please ye Him in that portion of
thought also, which would be occupied by the world, in
01 dei to please a husband. Please ye Him, Who displeased
the world, in order that such as please Him might be set free
liom the world. 1" or 1 his One, lair of form above the sons
Is. 53,2. of men, men saw on the Cross of the Passion ; and He had
not form or beauty , but His face cast down, and His
posture unseemly. Yet from this unseemliness of your
Redeemer flowed the price of your beauty, but of a beauty
Ps. 45, within, for alt the beauty of the King's daughter is within.
By this beauty please ye Him, this beauty order ye with
studious care and anxious thought, lie loves not dyes of
deceits; the Truth deligbteth in things that are true, and
He, if you recognise what you have read, is called the Truth.
Jolml4, / am, saith He, the Way, and the Truth, and the Life.
Run ye to Him through Him; please ye Him of Him; live
ve with Him, in Him, ol Him. With true affections and
holiest chastity love ye to be loved by such a Husband.

24. Let the inner ear of the virgin also, thy holy child,
•one Ms hear these things. I shall see1 how far she goes before you in
’ “ the Kingdom o! That King: it is another question. Yet ve
have found, mother and daughter, Him, Whom by beauty of
chastity ye ought to please together, having despised, she

11 Most Mss. ‘ but. cei tainly that divine holiness.’

Virgins and Widows should ndorn themselves for Christ. 375

all, you second, marriage. Certainly if there were husbands be
whom ye had to please, by this time, perhaps, you would VI°
feel ashamed to adorn yourself together with your daughter; TATIS-
now let it not shame you, to set yourselves to do what may
adorn you both together ; because it is not matter of blame,
but of glory, that ye be loved both together by That One.

But white and red, feigned and laid on with paints, ye would
not use, even if ye had husbands; not thinking that they
were fit persons for you to deceive, or yourselves such as
ought to deceive; now therefore That King, Who had
longed for the beauty of His Only Spouse, of Whom ye are
members, do ye with all truth together please, together
cleave unto ; she with virginal chastity, you with widowed
continence, both with spiritual beauty. In which beauty
also her grandmother, and your mother-in-law, who by this
time surely hath grown old, is beautiful together with you.
Forsooth whilst charity carries the vigour of this beauty into
things that are before, length of years causeth not in it a
wrinkle. You have with you a holy aged woman, both in
your house and in Christ, whom to consult concerning
perseverance ; how you are to fight with this or that
temptation, what you are to do, that it may be the more
easilv overcome ; what safeguard you are to take, that it may
not easily again lay wait; and if there be any thing of this
sort, she teaches you, who is now by time fixed, by love a
well-wisher, by natural affection full of cares, by age secure.

Do you specially, do you in such things consult her, who
hath made trial of what you have made trial of. For your
child sings that song, which in the Apocalypse none save Rev. 14,
virgins can sing. But for both of you she prays more care- 3‘ 4'
fully than for herself, but she is more full of care for her
granddaughter, for whom there remains a longer space of
years to overcome temptations ; but you she sees nearer to
her own age, and mother of a daughter of such an age, as
that, had you seen her married, (which now is not lawful,
and far be it from her,) 1 think you would have blushed to
bear children together with her. flow much then is it that
now remains to you of a dangerous age, who are on this
account not called a grandmother, in order that together with
your daughter you may be fruitful in offspring of holy thoughts

BONO

VIDUI-

TATIS.

XX.

Matt.
10, 22.

376 Continence has examples even in those who do not seek it.

and works ? Therefore not without reason is the grand¬
mother more full of care for her, for whom you also the
mother; because both what she hath vowed is greater, and
the whole of what she hath just now begun remains to her.
May the Lord hear her prayers, that ye may holily follow
her good deserts, who in youth gave birth to the flesh of
your husband', in old age travaileth with the heart of your
daughter. Therefore do ye all, alike and with one accord,
by conduct please, by prayers press upon, That One Hus¬
band of One Wife, in Whose Body by One Spirit ye are
living.

'25. The past day returns not hereafter, and after yesterday
proceeds to-day, and after to-day will proceed to-morrow ;
and, lo, all times and the things of time pass away, that
there may come the promise that shall abide ; and whoso
shall have persevered even unto the end, this one shall he
saved. If the world is now perishing, the married woman,
for whom beareth she ? Or in heart about to bear, and
in flesh not about to bear, why doth she marry ? But if the
world is still about to last, why is not lie more loved, by
Whom the world was made ? If already enticements of this
life are failing, there is not any thing for a Christian soul
with desire to seek after ; but if they shall yet remain, there
is what with holiness he may despise. For the one of these
two there is no hope of lust, in the other greater glory of
charity. How many or how long are the very years, in
which the flower of carnal age seems to flourish ? Some
females having thoughts of marriage, and with ardour
wishing it, whilst they are being despised or put off, on a
sudden have grown old, so as that now they would feel
shame, rather than desire, to marry. But many having
married, their husbands having set out into distant countries
very soon after their union, have grown aged expecting their
return, and, as though soon left widows, at times have not
even attained so as at least as old women to receive their old
men on their return. If therefore, when betrothed bride¬
grooms despised or delayed, or when husbands were abroad,
carnal desire could be restrained from commission of
fornication or adultery, why cannot it be restrained from

1 Olibrius, see S. Jerome to Pcmetr. Ben.

377

Danger of seeking solace in carnal things.

commission of sacrilege? If it hath been repressed, when de
being deferred it was glowing, why is it not put down, when v®nux-
haviug been cut off it had grown cold ? For they in greater TAT1S-
measure endure glowing of desire, who despair not of the
pleasure of the same desire. But whoso of unmarried per¬
sons vow chastity to God, withdraw that very hope, which
is the fuel of love. Hence with more ease is desire bridled,
which is kindled by no expectation ; and yet, unless against
this prayer be made, in order to overcome it, itself as
unlawful is the more ardently wished for.

26. Therefore let spiritual delights succeed to the place xxi.
of carnal delights in holy chastity ; reading, prayer, psalm,
good thought, frequency in good works, hope of the world
to come, and a heart upward ; and for all these giving of
thanks unto the Father of lights, from Whom, without any
doubt, every good gift, and every perfect gift, as Scripture James
bears witness, cometh down. For when, in stead of the1’17'
delights of married women, which they have in the flesh of
their husbands, the use of other carnal delights is taken, as
it were to solace them, why should I speak of the evils which
follow, when the Apostle hath said in short, that the widow, i Tim.
who lives in delights, living is dead. But far be it from you,5) 6-
that ye be taken with lust of riches instead of lust of marriage,
or that in your hearts money succeed to the place of love of
a husband. For looking into men’s conversation, we have
often found bv experience, that in certain persons, when
wantonness hath been restrained, avarice hath increased.

For, as, in the senses themselves of the body, they who see
not hear more keenly, and discern many things by touch,
nor have such as have the use of their eyes so great life in their
touch ; and in this instance it is understood that, when the
exertion of the power of attention1 hath been restrained in 1 iDten_
one approach, that is, of the eyes, it puts itself forth into other tione
senses, more ready with keenness to distinguish, as though
it essayed to supply from the one what was denied in the
other; thus also often carnal lust, being restrained from
pleasure of sensual intercourse, with greater strength reaches
itself forth to desire money, and when turned away from the
one, turns itself with more glow of passion to the other.

But in you let the love of riches grow cold together with the

DE
BONO
V I D U I -
1 A TIS.

1 cupa
et sac-
culus

xxii.

378 Comfort to be souyht in spiritual labours.

love of marriage, and let a pious use of what property you
possess be directed to spiritual delights, that your liberality
wax warm rather in helping such as are in want than in
enriching covetous persons. Forsooth into the heavenly
treasury are sent not gifts to the covetous, but alms to the
needy, which above measure help the prayers of widows.
Fastings, also, and watchings, so far as they disturb not
health, if they be spent in praying, singing psalms, reading,
and meditating in the Law of God, even the very things
which seem laborious are turned into spiritual delights. For
no way burdensome are the labours of such as love, but even
of themselves delight, as of such as hunt, fowl, fish, gather
grapes, traffic, delight themselves with some game. It
matters therefore what be loved. For, in the case of what
is loved, either there is no labour, or the labour also is loved.
And consider how it should be matter for shame and grief, if
there be pleasure in labour, to take a wild beast, to fill cask
and purse1, to cast a ball, and there be no pleasure in labours
to win God !

27. Indeed in all spiritual delights, which unmarried
women enjoy, their holy conversation ought also to be with
caution ; lest haply, though their life be not evil through
naughtiness, their report be evil through negligence. Nor
arc they to be listened to, whether they be holy men or
women, when (upon occasion of their neglect in some
matter being blamed, through which it comes to pass that
they fall into evil suspicion, from which they know that their
life is far removed) they say that it is enough for them their
conscience before God, despising what men think of them,
not only imprudently r but also cruelly ; when they slay the
souls of others; whether of such as blaspheme the way of
God, who following their suspicion are displeased at what is
the chaste life of the Saints, as though it were shameful,
or of such also as make excuse, and imitate, not what they
see, but what they think. Wherefore whosoever guards his
life from charges of shameful and evil deeds, does good to
himself; but whosoever guards his character too, is merciful
also towards others. For unto ourselves our own life is
necessary, unto others our character; and certainly c\cn

r al. ‘ impudenter,’ ‘ with lack of modesty.’

879

Good report to be kept for others' sake.

what we mercifully minister unto others, for their health, de

abounds also to our own profit. Whence not in vain the TIDDI_

Apostle, We provide good things, saith he, not only before T-*T1S-

God, but also before men; also he saith, Please ye all men ^ C°r.8,

through all things; even as I also please all men through all l Cor.

things, not seeking what is of profit unto myself, but oh at ’

unto many, that they may be saved. Also in a certain

exhortation he says, For the rest, brethren, ichatsoever things Phil- 4,

are true, whatsoever things are holy, whatsoever things are

just, whatsoever things are pure, whatsoever things are most

dear, whatsoever things are of good report ; if any virtue, if

any praise, these things think on, which ye have both

learned, and received, and heard, and seen in me. \ou

see how among many things, unto which by exhortation he

admonished them, he neglected not to set, whatsoever things

are of good report ; and in two words included all things,

where he saith, if any virtue, if any praise. For unto

virtue pertain the good things of which He made mention

above; but good report unto praise. I think that the Apostle

took not the praise of men for any great thing, saying in

another place, But to me it is the least thing, that I be iCor. 4,

judged of you, or of day of man; and in another place, If I

were pleasing men, I should not be a servant of Christ ; and 10-

again, For our glory is this, the testimony of our conscience. 2 Cor. l,

But of these two, that is, of a good life, and a good report,

or as is said more shortly, of virtue and praise, the one for

his own sake he most wisely kept, the other for the sake of

others he most mercifully provided. But, forasmuch as

human caution, how great soever, cannot on every side avoid

most malevolent suspicions, when for our good report we

shall have done whatever we rightly can, if any, either by

falsely pretending evil things of us, or from believing evil of

us, endeavour to stain our fair fiime, let there be present the

solace of conscience, and clearly also the joy, in that our

reward is great in Heaven, even when men say manv evil Matt. 5,

1112

things of us, and we yet live godly and righteously. For that
reward is as the pay of such as serve as soldiers, through the
arms of righteousness, not only on the right hand, but on
the left also; that is to say, through glory and mean estate, 2 Cor. 6,
through ill report and good report. ',8,

380 The unmarried exhorted to forbear marriage.

de 28. Go on therefore in your course, and run with perse-
YiDui- verance, in order that ye may obtain ; and by pattern of
tatis. life, and discourse of exhortation, carry away with you into
xxiii. this same your course, whomsoever ye shall have had power.
Let there not bend you from this earnest purpose, whereby
ye excite many to follow, the complaint of vain persons,
who say, How shall the human race subsist, if all shall
have been continent? As though it were for any other
reason that this world is delayed, save that the predestined
number of the Saints be fulfilled, and were this the sooner
fulfilled, assuredly the end of the world would not be put
off. Nor let it slay you from your earnest purpose of
persuading others to the same good ye have, if it be said to
you, Whereas marriage also is good, how shall there be all
goods in the Body of Christ, both the greater, forsooth, and
the lesser, if all through praise and love of continence
imitate ? In the first place, because with the endeavour that
all be continent, there will still be but few, for not all receive
Mat. 19, this word. But forasmuch as it is written, U'hoso can
11.12. reccive, ief /, itn receive; then do they receive who can, when
silence is not kept even towards those who cannot. Next,
neither ought we to fear lest haply all receive it, and some
one of lesser goods, that is, married life, be wanting in the
body of Christ. For if all shall have heard, and all shall
have received, we ought to understand that this very
thing was predestinated, that married goods already suffice
in the number of those members which so many have passed
out of this life. For neither now, if all shall have been
continent, will they give the honour of the continent to those
who have already borne into the garners of the Lord the fruit
thirty-fold, if that be understood of married good. There¬
fore all these goods will have there their place, although
from this time no woman wish to be married, no man wish
to marry a wife. Therefore without anxiety urge on whom
ye can, to become what ye are ; and pray with watchfulness
and fervour, that by the help of the Right Hand of the Most
High, and by the abundance of the most merciful grace of
the Lord, ye may both persevere in that which ye are, and
may make advances unto that which ye shall be.

29. Next 1 entreat you, by Him, from Whom ye have

381

The Writer asks prayer on his behalf.

both received this gift, and hope for the rewards of this gift, de
that ye be mindful to set me also in your prayers with all ^0°-
your household Church. Forsooth it hath come to pass in tatis.
most proper order, that I should write unto your Mother
now aged a letter1 concerning prayer; unto her, forsooth, it1 Ep.
chiefly pertains by praying to contend on your behalf, who p5robam.
is less full of care for herself than for you; and that for you
rather than for her I should compose this little work con¬
cerning widowed continence; because unto you it remaineth
to overcome, what her age hath already overcome. But the
holy virgin your child, if she desire ought concerning
her profession from our labours, she hath a large book
on Holy Virginity to read. Concerning the reading of
which I had also admonished you, forasmuch as it contains
many things necessary unto either chastity, that is, virginal
and widowed, which things on this account I have here
partly touched on lightly, partly altogether passed over,
because I there discussed them more fully.

May you persevere in the grace of Christ.

S. AUGUSTINE

LYIN G.

This book appears from its place in the Retractations to have been written
about A . I>. 395, as it is the last work named in the first book, which
contains those which he wrote before he was Bishop. Some editions
represent it as addressed to Consensus, but not tbe Mss. The latter are
probably right, as his other work on the subject was written in answer
to the enquiries of Consentius on the case of the Priscillianists many
years later. Ben.

Retractations , Book I. last Chapter.

“ I have also written a Book on Lying, which though it takes some pains to
understand, contains much that is useful for the exercise of the mind, and more
that is profitable to morals, in inculcating the love of speaking the truth. This
also I was minded to remove from my works, because it seemed to me obscure,
and intricate, and altogether troublesome; for which reason l had not sent it
abroad. And when I had afterwards written another book, under this title,
Against Lt/ing, much more had I determined and ordered that the former should
cease to exist; which however was not done. Therefore in this retractation of
my works, as I have found this still in being, L have ordered that it should
remain ; chiefly because therein are to be found some necessary things which in
the other are not. Why the other has for its title, Against Lying, but this,
Of Lying, the reason is this, that throughout the one is an open assault upon
lying, whereas great part of this is taken up with the discussion of the question
for and against. Both however are directed to the same object. This book
begins thus ; “ Magna giuestio est de Mendacio."

1. There is a great question about Lying, which often
arises in the midst of our every day business, and gives us
much trouble, that we may not either rashly call that a lie

Question about I tying . A joke or a mistake is no lie. 383

which is not such, or decide that it is sometimes right to tell de
a lie, that is, a hind of honest, well-meant, charitable lie.

This question we will painfully discuss by seeking with them -
that seek : whether to any good purpose, we need not take
upon ourselves to affirm, for the attentive reader will
sufficiently gather from the course of the discussion. It is,
indeed, very full of dark corners, and hath many cavern-like
windings, whereby it oft eludes the eagerness of the seeker ;
so that at one moment what was found seems to slip out of
one’s hands, and anon comes to light again, and then is once
more lost to sight. At last, however, the chase will bear
down more surely, and will overtake our sentence. Wherein
if there is any error, yet as Truth is that which setteth free
from all error, and Falsehood that which entangleth in all
error, one never errs more safely, metliinks, than when one
errs by too much loving the truth, and too much rejecting of
falsehood. For they who find great fault say it is too much,
whereas perad venture Truth would say after all, it is not yet
enough. But whoso readest, thou wilt do well to fiud no
fault until thou have read the whole ; so wilt thou have less
fault to find. Eloquence thou must not look for: we have
been intent upon things, and upon dispatch in putting out of
hand a matter which nearly concerns our every day life, and
therefore have had small pains, or almost none, to bestow
upon words.

2. Setting aside, therefore, jokes, which have never been ii.
accounted lies, seeing they bear with them in the tone of
voice, and in the very mood of the joker a most evident
indication that he means no deceit, although the thing he
utters be not true : touching which kind of discourse,
whether it be meet to be used by perfect minds, is another
question which we have not at this time taken in hand to
clear; but setting jokes apart, the first point to be attended

to, is, that a person should not be thought to lie, who lieth
not.

3. For which purpose we must see what a lie is. For iii.
not every one who says a false thing lies, if he believes or
opines that to be true which he says. Now between believing
and opining there is this difference, that sometimes he who
believes feels that he does not know that which he believes,

•384 Even truth thought false by the sayer is a lie.

nE (although he may know himself to be ignorant of a thing,
dacio. and yet have no doubt at all concerning it, if he most firmly
believes it :) whereas he who opines, thinks he knows that
which he does not know. Now whoever utters that which
he holds in his mind either as belief or as opinion, even
though it be false, he lies not. For this he owes to the faith
of his utterauce, that he thereby produce that which he holds
in his mind, and has in that way in which he produces it.
Not that he is without fault, although he lie not, if either he
believes what he ought not to believe, or thinks he knows
what he knows not, even though it should be true : for he
accounts an unknown thing for a known. Wherefore, that
man lies, who has one thing in his mind and utters another
in words, or by signs of whatever kind. Whence also the
heart of him who lies is said to be double; that is, there is a
double thought : the one, of that thing which he either
knows or thinks to be true and docs not produce ; the other,
of that thing which he produces instead thereof, knowing or
thinking it to be false. Whence it comes to pass, that he
may say a false thing and yet not lie, if he thinks it to be
so as he says although it be not so ; and, that he may say a
true thing, and yet lie, if he thinks it to be false and utters it
for true, although in reality it be so as he utters it. For
from the sense of his own mind, not from the verity or falsity
of the things themselves, is he to be judged to lie or not to
lie. Therefore lie who utters a false thing for a true, which
however lie opines to be true, maybe called erring and rash :
but he is not rightly said to lie ; because he has not a
double heart when he utters it, neither docs lie wish to
deceive, but is deceived. But the fault of him who lies, is,
the desire of deceiving in the uttering of his mind; whether
he do deceive, in that he is believed when uttering the false
thing; or whether he do not deceive, either in that he is not
believed, or in that he utters a true thing with will to deceive,
which he does not think to be true : wherein being believed,
lie does not deceive though it was his will to deceive :
except that he deceives in so far as he is thought to know or
think as he utters.

iv. 4. But it may be a very nice question whether in the absence
of all will to deceive, lying is altogether absent. Thus, put

What is lying in one who knows he is disbelieved ? 385

the case that a person shall speak a false thing, which he de
esteems to be false, on the ground that he thinks he is not
believed, to the intent, that in that way falsifying his faith he
may deter the person to whom he speaks, which person he
perceives does not choose to believe him. For here is a
person who tells a lie with studied purpose of not deceiving,
if to tell a lie is to utter any thing otherwise than you know
or think it to be. But if it be no lie, unless when something
is uttered with wish to deceive, that person lies not, who
says a false thing, knowing or thinking it to be false, but
says it on purpose that the person to whom he speaks by not
believing him may not be deceived, because the speaker
either knows or thinks the other will not believe him.
Whence if it appear to be possible that a person should say
a false thing on purpose that he to whom it is said may not
be deceived, on the other hand there is this opposite case,
the case of a person saying the truth on purpose that he may
deceive. For if a man determines to say a true thing
because he perceives he is not believed, that man speaks
truth on purpose that he may deceive : for he knows or
thinks that what is said maybe accounted false, just because
it is spoken by him. Wherefore in saying a true thing on
purpose that it may be thought false, he says a true thing on
purpose to deceive. So that it may be enquired, which
rather lies: he who says a false thing that he may not
deceive, or he who says a true thing that he may deceive ?
the one knowing or thinking that he says a false thing, and
the other knowing or thinking that he says a true thing?

For we have already said that the person who does not know
the thing to be false which he utters, does not lie if he thinks
it to be true ; and that that person rather lies who utters
even a true thing when he thinks it false: because it is bv
the sense of their mind that they are to be judged. Con¬
cerning these persons therefore, whom we have set forth,
there is no small question. The one, who knows or thinks
he says a false thing, and says it on purpose that he may
not deceive: as, if he knows a certain road to be beset bv
robbers, and fearing lest some person for whose safety he is
anxious should go by that road, which person he knows does
not trust him, should tell him that that road has no robbers,

c c

JIEN-

DACIO.

386 Cases in which knowing the Truth were injurious.

oil purpose that he may not go by it, as he will think there
are robbers there precisely because the other has told him
there are none, and he is resolved not to believe him,
accounting him a liar. The other, who knowing or thinking
that to be true which he says, says it on purpose that he
may deceive : for instance, if he tells a person who does not
believe him, that there are robbers in that road where he
really knows them to be, that he to whom he tells it may the
rather go by that road and so fall among robbers, because
he thinks that to be false which the other told him. Which
then of these lies ? the one who has chosen to say a false
thing that he may not deceive ? or the other who has chosen
to say a true thing that he may deceive ? that one, who
in saying a false thing aimed that he to whom lie spake
should follow the truth ? or this one, who in saying a true
thing aimed that he to whom he spake should follow a false¬
hood ? Or haply have both lied ? the one, because he wished
to say a false thing: the other, because he wished to deceive?
Or rather, has neither lied ? not the one, because he had the
will not to deceive : not the other, because he had the will
to speak the truth ? For the question is not now which of
them sinned, but which of them lied: as indeed it is presently
seen that the latter sinned, because by speaking a truth he
brought il about that a person should fall among robbers,
and that the former has not sinned, or even has done good,
because by speaking a false thing he has been the means of
a person’s avoiding destruction. But then these instances
may be turned the other way, so that the one should be
supposed to wish some more grievous suffering to the person
whom he wishes not to be deceived; for there are many
cases of persons who through knowing certain things to be
true, have brought destruction upon themselves, if the
things were such as ought to have continued unknown to
them: and the other may bo supposed to wish some con¬
venience to result to the person whom he wishes to be
deceived; for there have been instances of persons who
would have destroyed themselves had they known some evil
that had really befallen those who were dear to them, and
through deeming it false have spared themselves: and so to
be deceived has been a benefit to them, as to others it has

Question of definition. How far our course is safe. 387

been a hurt to know the truth. The question therefore is
not with what purpose of doing a kindness or a hurt, either
the one said a false thing that he might not deceive, or the
other a true thing that he might deceive : but, setting apart
the convenience or inconvenience of the persons spoken to,
in so far as relates to the very truth and falsehood, the
question is, whether both of them or neither has lied. For
if a lie is an utterance with will of uttering a false thing, that
man has rather lied who willed to say a false thing, and said
what he willed, albeit he said it of set purpose not to deceive.
But if a lie is any utterance whatever with will to deceive,
then not the former has lied, but the latter, who even in
speaking truth willed to deceive. And if a lie is an utterance
with will of any falsity, both have lied ; because both the
former willed his utterance to be false, and the latter willed
a false thing to be believed concerning his utterance which
was true. Further, if a lie is an utterance of a person
wishing to utter a false thing that he may deceive, neither
has lied; because both the former in saying a false thing
had the will to make a true thing believed, and the latter to
say a true thing in order that he might make a false thing
believed. We shall be clear then of all rashness aud all
lying, if, what we know to be true or right to be believed, we
utter when need is, and wish to make that thing believed
which we utter. If, however, either thinking that to be true
which is false, or accounting as known that which is to us
unknown, or believing what we ought not to believe, or
uttering it when need is not, we yet have no other aim than
to make that believed which we utter ; we do not stand clear
indeed of the error of temerity, but we do stand clear of all
lying. For there is no need to be afraid of any of those
definitions, when the mind has a good conscience, that it
utters that which to be true it either knows, or opines, or
believes, and that it has no wish to make any thing believed
but that which it utters.

5. But whether a lie be at some times useful, is a much
greater and more concerning question. Whether, as above,
it be a lie, when a person has no will to deceive, or even
makes it his business that the person to whom he says a
thing shall not be deceived, although he did wish the

c c 2

MEN-

DACIO.

MEN-

DACIO.

Gen. 18,
15.

Gen. 27,
19.

Exod. 1,
19. 20.

Exod.
20, 16.

388 Ground taken for and against well-meant lies.

thing itself which he uttered to be false, but this on purpose
that he might cause a truth to be believed ; whether, again,
it be a lie when a person willingly utters even a truth for the
purpose of deceiving ; this may be doubted. But none
doubts that it is a lie when a person willingly utters a false¬
hood for the purpose of deceiving: wherefore a false utter¬
ance put forth with will to deceive is manifestly a lie. But
whether this alone be a lie, is another question. Meanwhile,
taking this kind of lie, in which all agree, let us inquire,
whether it be sometimes useful to utter a falsehood with will
to. deceive. They who think it is, advance testimonies to
their opinion, by alleging the case of Sarah, who, when she
had laughed, denied to the Angels that she laughed : of
Jacob questioned by his father, and answering that he was
the elder son Esau: likewise that of the Egyptian midwives,
who to save the Hebrew infants from being slain at their
birth, told a lie, and that with God’s approbation and reward:
and many such like instances they pick out, of lies told by
persons whom you would not dare to blame, and so must
own that it may sometimes be not only not blameworthy,
but even praiseworthy to tell a lie. They add also a case
with which to urge not only those who are devoted to the
Divine Books, but all men and common sense, saying,
Suppose a man should take refuge with thee, who by thy lie
might be saved from death, wouldest thou not tell it ? If a
sick man should ask a question which it is not expedient
that he should know, and might be more grievously afflicted
even by thy returning him no answer, wilt thou venture
either to tell the truth to the destruction of the man’s life, or
rather to hold thy peace, than by a virtuous and merciful lie
to be serviceable to his weak health ? By these and such
like arguments they think they most plentifully prove, that if
occasion of doing good require, we may sometimes tell a lie.

6. On the other hand, those who say that we must never
lie, plead much more strongly, using first the Divine authority,
because in the very Decalogue it is written, Thou shalt not
hear false witness ; under which general term it comprises
all lying: for whoso utters any thing bears witness to his
own mind. But lest any should contend that not every lie
is to be called false witness, what will he say to that which

Instances of falsehood in Old Testament accounted for. 389

is written, The mouth that lietli slayeth the soul*: and lest ^
any should suppose that this may be understood with the DACI0.
exception of some liars, let him read in another place, Thou Wisd. l,
wilt destroy all that speak leasing. Whence with His oivn”;]m
lips the Lord saitli, Let your communication he yea , yea ; 5, (h ^
nay, nay ; for whatsoever is more than these comet h of evil. 3~
Hence the Apostle also in giving precept for the putting off
of the old man, under which name all sins are understood,
says straightway, Wherefore putting away lying , speak ^¥, 4,
truth.

7. Neither do they confess that they are awed by those
citations from the Old Testament which are alleged as
examples of lies : for there, every incident may possibly be
taken figuratively, although it really did take place: and
when a thing is either done or said figuratively, it is no lie.

For every utterance is to be referred to that which it utters.

But when any thing is either done or said figuratively, it
utters that which it signifies to those for whose understanding
it was put forth. Whence we may believe in regard of those
persons of the prophetical times who are set forth as authori¬
tative, that in all that is written of them they acted and
spoke prophetically ; and no less, that there is a prophetical
meaning in all those incidents of their lives which by the
same prophetic Spirit have been accounted worthy of being
recorded in writing. As to the midwives, indeed, they
cannot say that these women did through the prophetic
Spirit, with purpose of signifying a future truth, tell Pharaoh
one thing instead of another, (albeit that Spirit did signify
something, without their knowing what was doing in then-
persons :) but, they say that these women were according to
their degree approved and rewarded of God. For if a person
who is used to tell lies for harm’s sake comes to tell them for
the sake of doing good, that person has made great progress.

But it is one thing that is set forth as laudable in itself,
another that in comparison with a worse is preferred. It is
one sort of gratulation that wc express when a man is in
sound health, another when a sick man is getting better.

In the Scripture, even Sodom is said to be justified in
comparison with the crimes of the people Israel. And to

» Os quod mentitur. The mouth that belieth, E. V.

390 No deception unblamed in the New Testament.

DE this rale they apply all the instances of lying which are
dacio. produced from the Old Books, and are found not repre¬
hended, or cannot be reprehended: either they are approved
on the score of a progress towards improvement and hope
of better things, or in virtue of some hidden signification
they are not altogether lies.

8. For this reason, from the books of the New Testament,
except the figurative presignifications used by our Lord, if
thou consider the life and manners of the Saints, their
actions and sayings, nothing of the kind can be produced
which should provoke to imitation of lying. For the simu¬
lation of Peter and Barnabas is not only recorded, but also
Gal. 2, reproved and corrected. For it was not, as some supj30seb,
1-' 13' out of the same simulation that even Paul the Apostle either
1 sacra- circumcised Timothy, or himself celebrated certain ceremonies'
menta according to the Jewish rite; but he did so, out of that
liberty of his mind whereby he preached that neither are
the Gentiles the better for circumcision, nor the Jews the
worse. Wherefore he judged that neither the former should
be tied to the custom of the Jews, nor the Jews deterred
from the custom of their fathers. Whence are those words
l Cor.7, of his : Is any man called beiny circumcised? let him not
' become uncircumcised. Is any called in uncircumcision ?
let him not be circumcised. Circumcision is nothing, and
uncircumcision is nothing, but the keeping of the command¬
ments of God. let every man abide in the same calling
wherein he was called. How can a man become uncircum¬
cised after circumcision ? but let him not do so, saith he :
let him not so live as if he had become uncircumcised, that
is, as if he had covered again with flesh the part that was
bared, and ceased to be a Jew; as in another place he saith,
Rom. 2, Thy circumcision is become uncircumcision. And this the
Apostle said, not as though he would compel either those to
remain in uncircumcision, or the Jews in the custom of their
fathers : but that neither these nor those should be forced to
the other custom; and, each should have power of abiding in
his own custom, not necessity of so doing. For neither if
the Jew should wish, where it would disturb no man, to
recede from Jewish observances, would he be prohibited by
b S. Jerome Ep. inter Augustinianns, 75, n. 9 — 11.

St. Paul's conduct no deceit, St. Peter's wrong. 391

the Apostle, since the object of his counselling to abide de
therein was that Jews might not by being troubled about D^cu>.
superfluous things be hindered from coming to those things
which are necessary to salvation. Neither would it be
prohibited by him, if any of the Gentiles should wish to be
circumcised for the pu^lose of shewing that he does not
detest the same as noxious, but holds it indifferently, as a
seal, the usefulness of which had already passed away with signa-
time; for it did not followr that, if there were now no salvation culum
to be had from it, there was destruction to be dreaded there¬
from. And for this reason, Timothy, having been called in
uncircumcision, yet because his mother was a Jewess and he
was bound, in order to gain his kindred, to shew them that
he had not leamt in the Christian discipline to abominate
the sacraments of the old Law, was circumcised by the Ants 16,

1 _ 9

Apostle: that in this way they might prove to the Jews, that
the reason why the Gentiles do not receive them, is not that
they are evil and were perniciously observed by the Fathers,
but because they are no longer necessary to salvation after
the advent of that so great Sacrament, which through so long
times the whole of that ancient Scripture in its prophetical
prefiguralions did travail in birth withal. For he would
circumcise Titus also, when the Jews urged this, but that Gal. 2,
false brethren, privily brought in, wished it to be done to the 3' 4‘
intent they might have it to disseminate concerning Paul
himself as a token that he had given place to the truth of
their preaching, who said that the hope of Gospel salvation is
in circumcision of the flesh and observances of that kind,
and that without these Christ profiteth no man: whereas on
the contrary Christ would nothing profit them, who should
be circumcised because they thought that in it was sal¬
vation; whence that saying, Behold, I Paul sag unto you, Gal. 5,
that if ye be circumcised, Christ shall profit you nothing.1'

Out of this liberty, therefore, did Paul keep the observances
of his fathers, but with this one precaution and express
declaration, that people should not suppose that without
these was no Christian salvation. Peter, however, by his
making as though salvation consisted in Judaism, was com¬
pelling the Gentiles to judaize ; as is shewn by Paul’s words,
where he says, Why compellest thou the Gentiles to live as Gal. 2

392 Allegory not example. Lying threatened with destruction .

de do the Jews ? For they would be under no compulsion
dacio. unless they saw that he observed them in such manner as if
~ beside them could be no salvation. Peter’s simulation there¬
fore is not to be compared to Paul’s liberty. And while we
ought to love Peter for that he willingly received correction,
we must not bolster up lying * en by the authority of
Paul, who both recalled Peter to the right path in the pre¬
sence of them all, lest the Gentiles through him should be
compelled to judaize; and bare witness to his own preaching,
that whereas he was accounted hostile to the traditions of the
fathers in that he would not impose them on the Gentiles, he
did not despise to celebrate them himself according to the
custom of his fathers, and therein sufficiently shewed that this
has remained in them at the coming of Christ ; that neither
to the Jews they are pernicious, nor to the Gentiles necessary,
1 salu- nor henceforth to any of mankind means of salvation *.

9. But it no authority for lying can be alleged, neither
from the ancient Books, be it because that is not a lie which
is received to have been done or said in a figurative sense,
or be it because good men are not challenged to imitate that
which in bad men, beginning to amend, is praised in com¬
parison with the worse ; nor yet from the books of the New
Testament, because Peter’s correction rather than his simu¬
lation, even as his tears rather than his denial, is what we
vi. must imitate : then, as to those examples which are fetched
from common life, they assert much more confidently that
there is no trust to be given to these. For first they teach,
that a lie is iniquity, by many proofs of holy writ, especially
Ps. 6,5. by that which is written, Thou, Lord, hatest all workers of
iniquity, thou shall destroy them that speak leasing. For
either as the Scripture is wont, in the following clause it
expounds the former; so that, as iniquity is a term of a
wider meaning, leasing is named as the particular sort of
iniquity intended: or if they think there is any difference
between the two, leasing is by so much worse than iniquity
as thou will destroy is heavier than thou hatest. For it may
be that God hates a person to that degree more mildly, as
not to destroy him, but whom He destroys Fie hates the
more exceedingly, by how much lie punisheth more severely.
Now He hateth all who work iniquity: but all who speak

We may not slay the soul by lying to save a life. 393

leasing He also destroyeth. Which thing being fixed, who de
of them which assert this will be moved by those examples,
when it is said, suppose a man should seek shelter with thee ~
who by thv lie may be saved from death ? For that death
which men are foolishly afraid of, who are not afraid to sin,
kills not the soul but the body, as the Lord teacheth in the
Gospel; whence He charges us not to fear that death: but Mat. 10,
the mouth which lies kills not the body but the soul. For
in these words it is most plainly written, The mouth that Wisd.l,
lieth slayeth the soul. How then can it be said without the ie'ueth
greatest perverseness, that to the end one man may have life of E- v-
the body, it is another man’s duty to incur death of the soul ?

The love of our neighbour hath its bounds in each man’s
love of himself. Thou shall love, saith He, thy neighbour as Levit.
thyself. How can a man be said to love as himself that Mat! 2*2,
man, for whom that he may secure a temporal life, himself39-
loseth life eternal ? Since if for his temporal life he lose but
his own temporal life, that is not to love as himself, but more
than himself : which exceeds the rule of sound doctrine.

Much less then is he by telling a lie to lose his own eternal
for another’s temporal life. His own temporal life, of course,
for his neighbour’s eternal life a Christian man will not
hesitate to lose : for this example has gone before, that the
Lord died for us. To this point He also saith, This is my Johnis,
commandment, that ye love one another as I have loved you. 12- 13‘
Greater love hath no man than this, that a man lay down
his life for his friends. For none is so foolish as to say that
the Lord did other than consult for the eternal salvation of
men, whether in doing what He hath charged us to do, or
in charging us to do what Himself hath done. Since then
by lying eternal life is lost, never for any man’s temporal life
must a lie be told. And as to those who take it ill and are
indignant that one should refuse to tell a lie, and thereby
slay his own soul in order that another may grow old in the
flesh ; what if by our committing theft, what if by committing
adultery, a person might be delivered from death : are we
therefore to steal, to commit whoredom? They cannot prevail
with themselves in a case of this kind : namely, if a person
should bring a halter and demand that one should yield
to his carnal lust, declaring that he will hang himself unless

394 Lying wrong even to save corporal chastity.

de his request be granted: they cannot prevail with themselves
dacio. to comply for the sake of, as they say, saving a life. If this
is absurd and wicked, why should a man corrupt his own
soul with a lie in order that another may live in the bod}',
when, if he were to give his body to be corrupted with such
an object, he would in the judgment of all men be held
guilty of nefarious turpitude? Therefore the only point to be
attended to in this question is, whether a lie be iniquity.
And since this is asserted by the texts above rehearsed, we
must see that to ask, whether a man ought to tell a lie for
the safety of another, is just the same as asking whether for
another’s safety a man ought to commit iniquity. But if the
salvation of the soul rejects this, seeing it cannot be secured
but by equity, and would have us prefer it not only to
another’s, but even to our own temporal safety : what re¬
mains, say they, that should make us doubt that a lie ought
not to be told under any circumstances whatsoever ? For it
cannot be said that there is aught among temporal goods
greater or dearer than the Safety and life of the body.
Wherefore if not even that is to be preferred to truth, what
can be put in our way for the sake of which they who think
it is sometimes right to lie, can urge that a lie ought to be
told ?

vii. 10. As concerning purity of body; here indeed a very
honourable regard seems to come in the way, and to demand
a lie in its behalf; to wit, that if the assault of the ravisher
may be escaped by means of a lie, it is indubitably right to
tell it: but to this it may easily be answered, that there is no
purity of body except as it depends on integrity of mind;
this being broken, the other must needs fall, even though it
seem intact ; and for this reason it is not to be reckoned
among temporal things, as a thing that might be taken away
from people against their will. By no means therefore must
the mind corrupt itself by a lie for the sake of its body,
which it knows remaineth incorrupt if from the mind itself
incorruptness depart not. For that which by violence, with
no lust foregoing, the body suffereth, is rather to be called
deforcement than corruption. Or if all deforcement is cor¬
ruption, then not every corruption hath turpitude, but only
that which lust hath procured, or to which lust hath con-

Purity of soul cannot be lost without consent. 395

sented. Now by how much the mind is more excellent than de
the body, so much the more heinous is the wickedness if^io.
that be corrupted. There, then, purity can be preserved,
because there none but a voluntary corruption can have
place. For assuredly if the ravisher assault the body, and
there is no escaping him either by contrary force, or by any
contrivance or lie, we must needs allow that purity cannot be
violated by another’s lust. Wherefore, since no man doubts
that the mind is better than the body, to integrity of body
we ought to prefer integrity of mind, which cau be preserved
for ever. Now who will say that the mind of him who tells
a lie hath its integrity ? Indeed lust itself is rightly defined,

An appetite of the mind by which to eternal goods any
temporal goods whatever are preferred. Therefore no man
can prove that it is at anytime right to tell a lie, unless he be
able to shew that any eternal good can be obtained by a lie.

But since each man departs from eternity just in so far as he
departs from truth, it is most absurd to say, that by departing
therefrom it is possible for any man to attain to any good.

Else if there be any eternal good which truth compriseth not,
it will not be a true good, therefore neither will it be good,
because it will be false. But as the mind to the body, so
must also truth be preferred to the mind itself, so that the
mind should desire it not only more than the body, but even
more than its own self. So will the mind be more entire
and chaste, when it shall enjoy the immutability of truth
rather than its own mutability. Now if Lot, being soGen.19,
righteous a man that he was meet1 to entertain even Angels, f-,
offered his daughters to the lust of the Sodomites, to the mere-
intent, that the bodies of women rather than of men might retur*
be corrupted by them ; how much more diligently and con¬
stantly ought the mind’s chasteness in the truth to be pre¬
served, seeing it is more truly preferable to its body, than
the body of a man to the body of a woman ?

11. But if any man supposes that the reason why it is viii.
right for a person to tell a lie for another is, that he may live
the while, or not be offended in those things which he much
loveth, to the end he may attain unto eternal truth by being
taught: that man doth not understand, in the first place, that
there is no flagitious thing which he may not upon the

396 A Teacher false in one thing loses all authority.

be same ground be compelled to commit, as has been above
dacto. demonstrated ; and in the next place, that the authority of
— — “ the doctrine itself is cut off and altogether undone if those
whom we essay to bring thereunto, are by our lie made to
think that it is somewhiles right to lie. For seeing the
doctrine which bringeth salvation consisteth partly in things
to be believed, partly in things to be understood; and there
is no attaining unto those things which are to be understood,
unless first those things are believed, which are to be
believed ; how can there be any believing one who thinks it
is sometimes right to lie, lest haply he lie at the moment
when he teacheth us to believe ? For how can it be known
whether lie have at that moment some cause, as he thinks,
‘officios i for a well-meant1 lie, deeming that by a false story a man
may be frightened and kept from lust, and in this way
account that by telling a lie he is doing good even in
spiritual things? Which kind of lie once admitted and
approved, all discipline of faith is subverted altogether; and
this being subverted, neither is there any attaining to under¬
standing, for the receiving ot which that discipline nurtureth
the babes : and so all the doctrine of truth is done away,
giving place to most licentious falsehood, if a lie, even well-
meant, may from any quarter have place opened lor it to
enter in. For either whoso tells a lie prefers temporal
advantages, his own or another’s, to truth ; than which what
can be more perverse ? or when by aid of a lie he wishes to
make a person fit for gaining the truth, he bars the approach
2 aptus to truth, for by wishing when he lies to be accommodating 2,
it comes to pass that when he speaks the truth, he cannot be
depended upon. Wherefore, either we must not believe
good men, or we must believe those whom we think obliged
sometimes to tell a lie, or we must not believe that good men
sometimes tell lies : of these three the first is pernicious, the
second foolisli ; it remains therefore that good men should
never tell lies.

ix. 12. Thus has the question been on both sides considered
and treated ; and still it is not easy to pass sentence : but
we must further lend diligent hearing to those who say, that
no deed is so evil, but that in avoidance of a worse it ought to
be done ; moreover that the deeds ol men include not only what

Supposed alternatives with sacrificing to idols. 397

they do, but whatever they consent to be done unto them.
Wherefore, if cause have arisen that a Christian man should daciq.
choose to burn incense to idols, that he might not consent
to bodily defilement which the persecutor threatened him
withal, unless he should do so, they think they have a right
to ask why he should not also tell a lie to escape so tool a
disgrace. For the consent itself to endure violation of the
person rather than to burn incense to idols, this, they say, is
not a passive thing, but a deed; which rather than do, he
chose to burn incense. How much more readily then would
he have chosen a lie, if by a lie he might ward ofl from a
holy body so shocking a disgrace ?

13. In which proposition these points may well deserve to
be questioned : whether such consent is to be accounted as
a deed : or whether that is to be called consent which hath
not approbation : or whether it be approbation, when it is
said, ‘ It is expedient to suffer this rather than do that;’ and
whether the person spoken of did right to burn incense
rather than suffer violation of his body ; and whether it
would be right rather to tell a lie, if that was the alternative
proposed, than to burn incense ? But if such consent is to
be accounted as a deed, then are they murderers who have
chosen rather to be put to death than bear false witness, yea,
what is worse, they are murderers of themselves. For why,
at this rate, should it not be said that they have slain them¬
selves, because they chose that this should be done to them
that they might not do what they were urged to do ? Or, if
it be accounted a worse thing to slay another than himself,
what if these terms were offered to a Martyr, that, upon his
refusing to bear false witness of Ohrist and to sacrifice to
demons, then, before his eyes, not some other man, but his
own father should be put to death ; his father intreating him
that he would not by his persevering permit that to be done ?

Is it not manifest, that, upon his remaining stedfast in his
purpose of most faithful testimony, they alone would be the
murderers who should slay his father, and not he a parricide
into the bargain ? As therefore, in this case, the man would
be no party to this so heinous deed, for choosing, rather than
violate his faith by false testimony, that his own father
should be put to death by others, (yea, though that father

398 How far wliat we alloiv to be done is our own act.

de were a sacrilegious person whose soul would be snatched
DAc-io away to punishment ;) so the like consent, in the former
case, would not make him a party to that so foul disgrace, if
he refused to do evil himself, let others do what they might
in consequence of his not doing it. For what do such
persecutors say, but, ‘ Do evil that we may not ?’ If the
case were so, that our doing evil would make them not to
have done it, even then it would not be our duty by doing
wickedness ourselves to vote them harmless ; but as in fact
•al.when they are already doing it when they say nothing of the kind1,
such Say wh? are they to have us to keep them company in wickedness
things, rather thau be vile and noisome by themselves? For that is
not to be called consent; seeing that we do not approve
what they do, always wishing that they would not, and, as
much as in us lies, hindering them that they should not do
it, and, when it is done, not only not committing it with
them, but with all possible detestation condemning the same.

14. ‘ How,’ sayest thou, ‘ is it not his doing as well as
theirs, when they would not do this, if he would do that?’
Why, at this rate we go housebreaking with house-breakers,
because if we did not shut the door, they would not break it
open : and we go and murder with highwaymen, if it chance
we know that they are going to do it, because if we killed
them out of hand, they would not kill others. Or, if a
person confess to us that he is going to commit a parricide,
we commit it along with him, if, being able, we do not slay
him before he can do the deed when we cannot in some
other way prevent or thwart him. For it may be said, word
for word as before, ‘ Thou hast done it as well as he ; for
he had not done this, hadst thou done that.’ With my good
will, neither ill should be done ; but only the one was in my
power, and I could take care that this should not be done ;
the other rested with another, and when by my good advice
I could not quench the purpose, I was not bound by my
evil deed to thwart the doing. It is therefore no approving
of a sinner, that one refuses to sin for him ; and neither the
one nor the other is liked by him who would that neither
were done ; but in that which pertains to him, he hath the
power to do it or not, and with that he perpetrateth it not;
in that which pertains to another, he hath only the will to

399

The sin is with the actual doer of the deed.

wish it or not, and with that he condemneth. And there¬
fore, on their offering those terms, and saying, ‘ If thou burn
not incense, this shalt thou suffer;’ if he should answer,
‘ For me, I choose neither, I detest both, I consent unto you
in none of these things:’ in uttering these and the like words,
which certainly, because they would be true, would afford
them no consent, no approbation of his, let him suffer at
their hands what he might, to his account would be set
down the receipt of wrongs, to theirs the commission of
sins. ‘ Ought he then,’ it may be asked, ‘ to suffer his person
to be violated rather than burn incense ?’ If the question be
what he ought, he ought to do neither. For should I say
that he ought to do any of these things, I shall approve this
or that, whereas I reprobate both. But if the question be,
which of these he ought in preference to avoid, not being
able to avoid both but able to avoid one or other : I will
answer, ‘ His own sin, rather than another’s ; and rather a
lighter sin being his own, than a heavier being another’s.’
For, reserving the point for more diligent inquiry, and
granting in the mean while that violation of the person is
worse than burning incense, yet the latter is his own, the
former another’s deed, although he had it done to him; now,
whose the deed, his the sin. For though murder is a greater
sin than stealing, yet it is worse to steal than to suffer
murder. Therefore, if it were proposed to any man that, if
he would not steal he should be killed, that is, murder
should be committed upon him; being he could not avoid
both, he would prefer to avoid that which would be his own
sin, rather than that which would be another’s. Nor would
the latter become his act for being committed upon him, and
because he might avoid it if he would commit a sin of his own.

15. The whole stress, then, of this question comes to this;
whether it be true universally that no sin of another, com¬
mitted upon thee, is to be imputed to thee, if, being able to
avoid it by a lighter sin of thine own, thou do it not; or
whether there be an exception of all bodily defilement. No
man says that a person is defiled by being murdered, or cast
into prison, or bound in chains, or scourged, or afflicted
with other tortures and pains, or proscribed and made to
suffer most grievous losses even to utter nakedness, or

MEN-

DACIO.

MEX-

DACIO.

400 Is corporal defilement an excepted case ?

stripped of honours, and subjected to great disgrace by
reproaches of whatsoever kind ; whatever of all these a man
may have unjustly suffered, no man is so senseless as to
sav that he is thereby defiled. But if he have filth poured
all over him, or poured into his mouth, or crammed into
him, or if he be carnally used like a woman; then almost all
men regard him with a feeliug of horror, and they call him
defiled and unclean. One must conclude then that the sins
of others, be they what they may, those always excepted
which defile him on whom they are committed, a man must
not seek to avoid by sin of his own, either for himself or for
any other, but rather he must put up with them, and suffer
bravely ; and if by no sins of his own he ought to avoid
them, therefore not by a lie: but those which by being
committed upon a man do make him unclean, these we are
bound to avoid even by sinning ourselves; and for this
reason those things are not to be called sins, which are done
for the purpose of avoiding that uncleanness. For whatever
is done, in consideration that the not doing it were just
cause of blame, that thing is not sin. Upon the same principle,
neither is that to be called uncleanness when there is no
wav of avoiding it; for even in that extremity he who suffers
it has what he may do aright, namely, patiently bear what
he cannot avoid. Now no man while acting aright can be
defiled by any corporal contagion. For the unclean in the
sight of God is every one who is unrighteous ; clean there¬
fore is every one who is righteous ; if not in the sight of
men, yet in the sight of God, Who judges without error.
Nav, even in the act of suffering that defilement with power
given of avoiding it, it is not by the mere contact that the
man is defiled ; but by the sin of refusing to avoid it when
he might. For that would be no sin, whatever might be
done for the avoiding of it. Whoever therefore, for the avoid¬
ing of it, shall tell a lie, sinneth not.

16. Or, are some lies, also, to be excepted, so that it were
better to suffer this than to commit those ? If so, then not
every thing that is done in order to the avoiding of that
defilement ceases to be sin ; seeing there are some lies to
commit which is worse than to suffer that foul violence.
For, suppose quest be making after a person that his body

Case of defaming one to save another. 401

may be deflowered, and that it be possible to screen him by de
a lie ; who dares to say that even in such a case a lie ought DACIo
not be told? But, if the lie by which he may be concealed
be one which may hurt the fair fame of another, by bringing
upon him a false accusation of that very uncleanness, to
suffer which the other is sought after; as, if it should be said
to the enquirer, ‘ Go to such an one,’ (naming some chaste
man who is a stranger to vices of this kind,) ‘ and he will
procure for you one whom you will find a more willing
subject, for he knows and loves such and thereby the
person might be diverted from him whom he sought: I know
not whether one man’s fair fame ought to be violated by a
lie, in order that another’s body may not be violated by lust
to which he is a stranger. And in general, it is never right
to tell a lie for any man, such as may hurt another, even if
the hurt be slighter than would be the hurt to him unless
such a lie were told. Because neither must another man’s
bread be taken from him against his will, though he be in
good health, and it is to feed one who is weak ; nor must an
innocent man, against his will, be beaten with rods, that
another may not be killed. Of course, if they are willing, let
it be done, because they are not hurt if they be willing that
so it should be : but whether, even with his own consent, a x.
man’s fair fame ought to be hurt with a false charge of foul
lusts, in order that lust may be averted from another’s body,
is a great question. And I know not whether it be easy to
find in what way it can be just that a man’s fair fame, even
with his consent, should be stained with a false charge of
lust, any more than a man’s body should be polluted by the
lust itself against his will.

17. But yet if the option were proposed to the man who
chose to burn incense to idols rather than yield his body to
abominable lust, that, if he wished to avoid that, he should
violate the fame of Christ by some lie; he would be most
mad to do it. I say more : that he would be mad, if, to
avoid another man’s lust, and not to have that done upon his
person which he would suffer witfi no lust of his own, he
should falsify Christ’s Gospel with false praises of Christ;
more eschewing that another man should corrupt his body,
than himself to corrupt the doctrine of sanctification of souls

n d

40*2 No falsehood admissible in Religious Teaching.

de and bodies. Wherefore, from the doctrine of religion, and
dIcu* from those utterances universally, which are uttered on behalf

- of the doctrine of religion, in the teaching and learning of

the same, all lies must be utterly kept aloof. Nor can any
cause whatever be found, one should think, why a lie should
be told in matters of this kind, when in this doctrine it is not
right to tell a lie for the very purpose of bringing a person to
it the more easily. For, once break or but slightly diminish
the authority of truth, and all things will remain doubtful:
which unless they be believed true, cannot be held as certain.
It is lawful then either to him that discourses, disputes, and
preaches of things eternal, or to him that narrates or speaks
of things temporal pertaining to edification of religion and
piety, to conceal at fitting time whatever seems fit to-be
concealed : but to tell a lie is never lawful, therefore neither
to conceal by telling a lie.

xi. 18. This being from the very first and most firmly esta¬
blished, touching other lies the question proceeds more
securely. But by consequence we must also see that all lies
must be kept aloof which hurt any man unjustly: because no
man is to have a wrong, albeit a lighter one is done to him, that
another may have a heavier kept from him. Nor are those
lies to be allowed, which, though they hurt not another, yet
do nobody any good, and are hurtful to the persons themselves
who gratuitously tell them. Indeed, these are the persons
who are properly to be called liars. For there is a difference
between lying and being a liar. A man may tell a lie un¬
willingly ; but a liar loves to lie, and inhabits in his mind in
the delight of lying. Next to such are those to be placed
who by a lie wish to please men, not that they may do wrong
or bring reproach upon any man ; for we have already before
put away that kind; but that they may be pleasant in con¬
versation. These differ from the class in which we have
placed liars in this respect, that liars delight in lying, re¬
joicing in deceit for its own sake : but these lust to please
by agreeable talk, and vet would rather please by saying
things that were true, but when they do not easily find
true things to say that are pleasant to the hearers, they
choose rather to tell lies than to hold their tongues. Yet it
is difficult for these sometimes to undertake a story which is

Useless lying clearly wrong. Where the question begins. 403

the whole of it false ; but most commonly they interweave de
falsehood with truth, where they are at a loss for something
sweet. Now these two sorts of lies do no harm to those who —
believe them, because they are not deceived concerning any
matter of religion and tnith, or concerning any profit or
advantage of their own. It suffices them, to judge the thing
possible which is told, and to have faith in a man of whom
they ought not rashly to think that he is telling a lie. For
where is the harm of believing that such an one’s father or
grandfather was a good man, when he was not ? or that he
has served with the army even in Persia, though he never set
foot out of Rome ? But to the persons who tell these lies,
they do much harm : to the former sort, because they so
desert truth as to rejoice in deceit: to the latter, because
they want to please people better than the truth.

19. These sorts of lies having been without any hesitation xii.
condemned, next follows a sort, as it were by steps rising to
something better, which is commonly attributed to well-
meaning and good people, when the person who lies not
only does no harm to another, but even benefits somebody.

Now it is on this sort of lies that the whole dispute turns,
whether that person does harm to himself, who benefits
another in such sort as to act contrary to the truth. Or, if that
alone may be called truth which illustrateth the very minds
of men with an intimate and incommutable light, at least he
acts contrary to some true thing, because although the bodily
senses arc deceived, yet he acts contrary to a true thing who
says that a thing is so or not so, whereof neither his mind
nor senses nor his opinion or belief giveth him any report.
Whether therefore he does not hurt himself in so profiting
another, or in that compensation not hurt himself in which
he profiteth the other, is a great question. If it be so, it
should follow that he ought to profit himself by a lie which
damages no man. But these things hang together, and
if you concede that point, it necessarily draws in its
train some very embarrassing consequences. For should
it be asked, what harm it does to a person rolling in super¬
fluous wealth, if from countless thousands of bushels of
wheat he lose one bushel, which bushel may be profitable
as necessary food to the person stealing it ; it will follow

i) d 2

404

Is every lie about another ‘ false witness ?'

de that theft also may be committed without blame, and false
dVcmo witness borne without sin. Than which, what can be men-
tioned more perverse? Or truly, if another had stolen the
bushel, and thou sawest it done, and wert questioned,
wouldest thou tell a lie with honesty for the poor man, and if
thou do it for thine own poverty wilt thou be blamed ? As if
it were thy duty to love another more than thyself. Both
then are disgraceful, and must be avoided.

20. But haply some may think that there is an exception
to be added ; that there be some honest lies which not only
hurt no man, but profit some man, excepting those by which
crimes are screened and defended : so that the reason why
the aforesaid lie is disgraceful, is that, although it hurt no
man, and profit the poor, it screens a theft; but if it should
in such sort hurt nobody and profit somebody as not to
screen and defend any sin, it would not be morally wrong.
As, put the case that some one should in thy sight hide his
money that he might not lose it by theft or violence, and
thereupon being questioned thou shouldest tell a lie ; thou
wouldest hurt no man, and wouldest serve him who had need
that his money were hidden, and wouldest not have covered
a sin by telling a lie. For it is no sin if a man hide his
property which he fears to lose. But, it we therefore sin not
in telling a lie, for that, while covering no man’s sin, we
hurt nobody and do good to somebody, what are we about
as concerning the sin itself of a lie ? For where it is laid

Exodus down, Thou shall not steal, there is also this, Thou shall not
15> hear false witness. Since then each is severally prohibited,
why is false witness culpable if it cover a theft or any other
sin, but if without any screening of sin it be done by itself,
then not culpable, whereas stealing is culpable in and by
itself, and so other sins? Or is it so that to hide a sin is not
lawful; to do it, lawful ?

21. If this be absurd, what shall we say? Is it so, that
there is no ‘ false witness,’ but when one tells a lie either to
invent a crime against some man, or to hide some man’s
crime, or in any way to oppress any man in judgment ? For
a witness seems to be necessary to the judge for cognizance
of the cause. But if the Scripture named a £ witness’ only

l Cor. so far as that goes, the Apostle would not say, 1 ea, and we
]f>, 15.

405

Supposed exceptions pressed to their results.

are found false fitnesses of God ; because we have testified of ^de
God that He raised up Christ: whom He raised not up. DACI0.
For so he shews that it is false witness to tell a he, yea, in
falsely praising a person.

Or perad venture, doth the person who lies then utter false xiii.
witness when he either invents or hides an\ man s sin, 01
hurts any man in whatever way ? For, if a lie spoken against
a man’s temporal life is detestable, how much more one
against eternal life? as is every lie, if it take place in doctrine
of religion. And it is for this reason that the Apostle calls
it false witness, if a man tell a lie about Clnist, jea, one
which may seem to pertain to His praise. Now if it be a
lie that neither inventeth or hidetli any man s sin, noi is
answered to a question of the judge, and hurteth no man,
and profits some man, are we to say that it is neither false
witness, nor a reprehensible lie ?

22. What then, if a homicide seek refuge with a Christian,
or if he see where the homicide have taken refuge, aud be
questioned of this matter by him who seeks, in order to
bring to punishment a man, the slayer of man ? Is he to tell
a lie ? For how does he not hide a sin by lying, when he for
whom he lies has been guilty of a heinous sin ? Or is it
because he is not questioned concerning his sin, but about
the place where he is concealed? So then to lie in oidei to
hide a person’s sin is evil ; but to lie in oidei to hide the
sinner is not evil ? ‘ Yea, surely says some one : ‘ for a
man sins not in avoiding punishment, but in doing something
worthy of punishment. Moreover, it pertaineth to Christian
discipline neither to despair of any man s amendment, nor to
bar against an)’ man the way of repentance. M bat if thou be
led to the judge, and then questioned concerning the set)
place where the other is in hiding? Art thou prepared to say,

' either, ‘ He is not there,’ when thou knowest him to be there;
or, ‘ I know not, and have not seen,’ what thou knowest and
hast seen ? Art thou then prepared to bear false witness, and
to slay thy sold that a manslayer may not be slain ? Or, up
to the presence of the judge wilt thou lie, but when the
judge questions thee, then speak truth that thou be not a
false witness ? So then thou art going to slay a man tliy self
by betraying him. Surely the betrayer too is one whom the

MEN-

DACIO.

406 Choice of false witness or betrayal avoided by a sacrifice.

divine Scripture detesteth. Or haply is he no betrayer, who
in answer to the judge’s interrogation gives true information;
but would be a betrayer, if, unasked, he should delate a man
to his destruction ? Put the case with respect to a just and
innocent man, that thou know where he is in hiding, and be
questioned by the judge; which man, however, has been
ordered to be taken to execution bv a higher power, so that
he who interrogates is charged with the execution of the law,
not the author of the sentence ? Will it be no false witness
that thou slialt lie for an innocent man, because the inter¬
rogator is not a judge, but only charged with the execution?
\\ hat il the author of the law interrogate thee, or any unjust
judge, making quest of an innocent man to bring him to
punishment ? \\ hat wilt thou do? wilt thou be false witness,
or betrayer ? Or will he be a betrayer, who to a just judge
shall ullroneously delate a lurking homicide; and he not so,
who to an unjust judge, interrogating him of the hiding-place
of an innocent man whom he seeks to slay, shall inform
against the person who has thrown himself upon his honour?
Or between the crime of false witness and that of betrayal,
wilt thou remain doubtful and unable to make up thy mind?
Or by holding thy peace or professing that thou wilt not tell,
wilt thou make up thy mind to avoid both ? Then why not
do this before thou come to the judge, that thou mayest
shun the lie also ? For, having kept clear of a lie, thou wilt
escape all false witness ; whether every lie be false witness,
or not every : but by keeping clear of all false witness in thy
sense of the word, thou wilt not escape all lying. How
much braver then, how much more excellent, to say, ‘ 1 will
neither betray nor lie ?’

23. This did a former Bishop of the Church of Thagasta,
Firmus by name, and even more firm in will. For, when he
was asked by command of the emperor, through oflicers sent
by him, for a man who was taking refuge with him, and
whom he kept in hiding with all possible care, he made
answer to their questions, that he could neither tell a lie, nor
betray a man ; and when he had suffered so many torments
of body, (for as yet emperors were not Christian,) he stood
firm in his purpose. Thereupon being brought before the
emperor, his conduct appeared so admirable, that he without

Lying itself forbidden. Case when silence would betray. 407

any difficulty obtained a pardon for the man whom he was de
trying to save. What conduct could be more brave and ™0.
constant ? But peradventure some more timid person may
say, ‘ I can be prepared to bear any torments, or even to
submit to death, that I may not sin; but, since it is no sin to
tell a lie such that you neither hurt any man, nor bear false
witness, and benefit some man, it is foolish and a great sin,
voluntarily and to no purpose to submit to torments, and,
when one’s health and life may haply be useful, to fling
them away for nothing to people in a rage.’ Of whom I ask;

Why he fears that which is written, Thou slialt not bear false Exod.
witness, and fears not that which is said unto God, Thou p0^ i6g
wilt destroy all them that speak leasing? Says he, { It is
not written, Every lie : but I understand it as if it were
written, Thou wilt destroy all that speak false witness.’ But
neither there is it said, All false witness. ‘ Yes, but it is set
there,’ saith he, ‘ where the other things are set down which
are in every sort evil.’ What, is this the case with what is

set down there, Thou shalt not kill ? If this be in every sort Exod.

20 13

evil, how shall one clear of this crime even just men, who, ’
upon a law given, have killed many ? ‘ But,’ it is rejoined,

1 that man doth not himself kill, who is the minister of some
just command.’ These men’s fear, then, I do accept, that
I still think that laudable man who would neither lie, nor
betray a man, did both better understand that which is
written, and what he understood did bravely put in practice.

25. But one sometimes comes to a case of this kind, that
we are not interrogated where the person is who is sought,
nor forced to betray him, if he is hidden in such manner that
he cannot easily be found unless betrayed : but we are
asked, whether he be in such a place or not. If we know
him to be there, by holding our peace we betray him, or
even by saying that we will in no wise tell whether he be
there or not : for from this the questioner gathers that he is
there, as, if he were not, nothing else would be answered by
him who would not lie nor betray a man, but only, that he is
not there. So, by our either holding our peace, or saying
such words, a man is bettayed, and he who seeks him hath
but to enter in, if he have the power, and find him: whereas
he might have been turned aside from finding him by our

408 Five kinds of his condemned , question of tico more.

de telling a lie. TVherefore if thou know not where he is, there
dacio. IS no cause for hiding the truth, but thou must confess that
thou knowest not. But, if thou know where he is, whether
he be in the place which is named in the question or else¬
where ; thou must not say, when it is asked whether he be
there or not, ‘ I will not tell thee what thou askest,’ but thou
must say, ‘ I know where he is, but I will never shew.’ For
if, touching one place in particular thou answer not and
profess that thou wilt not betray, it is just as if thou shouldest
point to that same place with thy finger: for a sure suspicion
is thereby excited. But if at the first thou confess that thou
know’ where he is, but will not tell, haply the inquisitor may
be diverted from that place, and begin now to ply thee that
the place where he is may be betrayed. For which good faith
and humanity whatever thou shalt bravely bear, is judged to
be not only not culpable, but even laudable ; save only these
things which if a man suffer he is said to suffer not bravely,
but immodestly and foully. For this is the last description
of lie, concerning which we must treat more diligently,
xiv. 25. For first to be eschew-ed is that capital lie and far to
be fled from, which is done in doctrine of religion ; to which
lie a man ought by no consideration to be induced. The
second, that he should hurt some man unjustly : which is
such that it profits no man and hurts some man. The third,
which so profits one as to hurt another, but not in corporal
defilement. The fourth, that which is done through only
lust of lying and deceiving, which is an unmixed lie. The
fifth, what is done with desire of pleasing by agreeableness
in talk. All these being utterly eschewed and rejected, there
follows a sixth sort which at once hurts nobody and helps
somebody; as when, if a person’s money is to be unjustly
taken from him, one who knows where the money is, should
say that he does not know, by whomsoever the question be
put. The seventh, which hurts none and profits some:
except if a judge interrogate: as when, not wishing to betray
a man who is sought for to be put to death, one should lie ;
not only a just and innocent, but also a culprit; because it
belongs to Christian discipline neither to despair of any man’s
amendment, nor to bar the way of repentance against any.
Of which two sorts, which are wont to be attended with great

Case of the alternative of corporal defilement. 409

controversy, we have sufficiently treated, and have shewn de
what was our judgment; that by taking the consequences,

which are honourably and bravely borne, these kinds also -

should be eschewed by brave and faithful and truthful men
and women. The eighth sort of lie is that which hurts
no man, and does good in the preserving somebody from
corporal defilement, at least that defilement which we have
mentioned above. For even to eat with unwashen hands
the Jews thought defilement. Or if a person think this also
a defilement, yet not such that a lie ought to be told to avoid
it. But it the lie be such as to do an injury to any man,
even though it screen a man from that uncleanness which all
men abhor and detest; whether a lie of this kind may be
told provided the injury done by the lie be such as consists
not in that sort of uncleanness with which we are now con¬
cerned, is another question : for here the question is no
longer about lying, but it is asked whether an injury ought to
be done to any man, even otherwise than by a lie, that the
said defilement may be warded off from another. Which
I should by no means think : though the case proposed be
the slightest wrongs, as that which I mentioned above, about
a single measure ot wheat; and though it be very embarrass¬
ing whether it be our duty not to do even such an injury
to any man, if thereby another may be defended or screened
from a lustful outrage upon his person. But, as I said, this
is another question: at present let us go on with what we Xv
have taken in hand: whether a lie ought to be told, if even
the inevitable condition be proposed that we either do this,
or suffer the deed of lust or some execrable pollution ; even
though by lying we do no man harm.

26. Touching which matter, there will be some place open
Jot consideration, if first the divine authorities which forbid
a lie be diligently discussed : for if these give no place, we
vainly seek a loophole; for we are bound to keep in even-
way the command of God, and the will of God in all that
through keeping His command we may suffer, it is our duty
with an even mind to follow : but if by some relaxation any
outlet be allowed, in such a case we are not to decline a lie.

The reason why the Divine Scriptures contain not only
God’s commands, but the life and character of the just, is

410 What examples may be used to interpret precepts.

this: that, if haply it be hidden in what way we are to take
dacio. that which is enjoined, by the actions of the just it may be
understood. With the exception, therefore, of those actions
which one may refer to an allegorical significance, although
none doubts that they really took place, as is the case with
almost all the occurrences in the books of the Old Testa¬
ment. For who can venture to affirm of any thing there,
that it does not pertain to a figurative foretelling ? Seeing
the Apostle, speaking of the sons of Abraham, of whom of
course it is most easily said that they were bom and did live
in the natural order of propagating the people, (for not
monsters and prodigies were born, to lead the mind to some
presiguification,) nevertheless assertcth that they signify the
Gal. -i, two Testaments; and saith of that marvellous benefit which
22— Jt. bestowe(j Upon His people Israel to rescue them out of

the bondage in which they in Egypt were oppressed, and of
the punishment which avenged their sin on their journey,
iCor.io, that these things befel them in a figure: what actions wilt
1— thou find, from which thou mayest set aside that rule, and
take upon thee to affirm that they are not to be reduced to
some figure? Excepting therefore these, the things which in
the New Testament are done by the Saints, where there is a
most evident commending of manners to our imitation, may
avail as examples for the understanding of the Scriptures,
which things are digested in the commands.

Matt. 5, 07. As, when we read in the Gospel, Thou hast received a

blow in the face, make ready the other check. Now as an
example of patience can none be found than that ol the
Lord Himself more potent and excellent; but He, when
smitten on the cheek, said not, Behold here is the other
Jolmis, cheek, but lie said, //' I have spoken ill, bear witness of the
22,23, evil ; but if well, why smitest thou Me? Where He shews
that the preparation of the other cheek is to be done in the
heart. Which also the Apostle Paul knew : for he, too, when
he was smitten on the face before the high priest, did not
Acts 23, say, Smite the other cheek: but, God, saith he, shall smite
3‘ thee, thou whited wall: and sit test thou to judge me accord¬
ing to law, and contrary to law commandest me to be
smitten ? with most deep insight beholding that the priest¬
hood of the Jews was already become such, that in name it

Instances of swearing , and providing for the morrow. 411

outwardly was clean and fair, but within was foul with muddy de
lusts ; which priesthood he saw in spirit to be ready to pass ^ E™~
away through vengeance of the Lord, when he spake those
words: but yet he had his heart ready not only to receive
other blows on the cheek, but also to suffer for the truth any
torments whatever, with love of them from whom he should
suffer the same.

28. It is also written, But I say unto you , Swear not at Rom. 9,
all. But the Apostle himself has used oaths in his Epistles. ph;j j
And so he shews how that is to be taken which is said, I say 8.
unto you, Swear not at all : that is, lest by swearing one 2'o. ' ’
come to a facility in swearing, from facility to a custom, and

so from a custom there be a downfal into perjury. And
therefore he is not found to have sworn except in writing,
where there is more wary forethought, and no precipitate
tongue withal. And this indeed came of evil, as it is said,
Whatever is more than these is of evil: not however from evil Matt. 5,
of his own, but from the evil of infirmity which was in them, 34‘ 37 '
in whom he even in this way endeavoured to work faith. For
that he used an oath in speaking, while not writing, I know
not that any Scripture has related concerning him. And
yet the Lord says, Swear not at all : for He hath not granted
license thereof to persons writing. Howbeit, because to
pronounce Paul guilty of violating the commandment,
especially in Epistles written and sent forth for the spiritual
life and salvation of the nations, were an impiety, we must
understand that word which is set down, At all, to be set
down for this purpose, that as much as in thee lies, thou
affect not, love not, nor as though it were for a good thing,
with any delight desire, an oath.

29. As that, Take no thought for the morrow, and, Take Matt. 6,
therefore no thought what ye shall eat, or what ye shall 3*' 31'
drink, or what ye shall put on. Now when we see that the
Lord Himself had a bag in which was put what was given, j0hnl2
that it might be kept for necessary uses as the time should G-
require ; and that the Apostles themselves made much pro¬
vision for the indigence of the brethren, not only for the
morrow, but even for the more protracted time of impending
dearth, as we read in the Acts of the Apostles; it is sufli- Actsii,
ciently clear that these precepts are so to be understood, that28- 30-

412 Living by the Gospel. What mouth's lying slayeth.

db we are to do nothing of our work as matter of necessity,
dacio trough love °f obtaining temporal things, or fear of want.

30. Moreover, it was said to the Apostles that they should
Luke 9, take nothing with them for their journey, but should live by
4’i ’the Gospel. And in a certain place too the Lord Himself
Mat. to, signified why He said this, when He added, The labourer is
worthy of his hire: where He sufficiently shews that this is
permitted, not ordered ; lest haply he who should do this,
namely, that in this work of preaching the word he should
take ought for the uses of this life from them to whom he
preached, should think he was doing any thing unlawful.
And yet that it may more laudably not be done is sufficiently
Gal. 6, proved in the Apostle Paul : who, while he said, Let him
6- that is taught in the word, communicate unto him that
teacheth in all things, and shewed in many places that this
is wholesomely done by them to whom he preached the word,
l Cor. 9, Nevertheless, saith he, f have not used this power. The
12‘ Lord, therefore, when He spake those words, gave power,
not bound men by a command. So in general, what in words
we are not able to understand, in the actions of the Saints we
gather how it is meet to be taken, which would easily be
drawn to the other side, unless it were recalled by an example,
xvi. 31. Thus then what is writtten, The mouth that lieth,
Wis<k L slayeth the soul ; of what mouth it speaketh, is the question.

For in general when the Scripture speaks of the mouth, it
i con- signifies the very seat of our conception 1 in the heart, where
cejlta' is approved and decreed whatever also by the voice, when
we speak the truth, is uttered : so that he lieth with the
heart who approved) a lie ; yet that man may possibly not lie
with the heart, who uttereth other than is in his mind, in such
sort that he knows it, to be for the sake of avoiding a greater
evil that he admitteth an evil, disapproving withal both the
one and the other. And they who assert this, say that thus
Ps.15 2. also is to be understood that which is written, He that speak¬
eth the truth in his heart: because always in the heart truth
must be spoken ; but not always in the mouth of the body, if
any cause of avoiding a greater evil require that other than is
in the mind be uttered with the voice. And that there is
indeed a mouth of the heart, may be understood even from
this, that where there is speech, there a mouth is with no

Holy Scripture speaks of a ‘ mouth' of the heart. 413

absurdity understood : nor would it be right to say, Who de
speaketli in his heart, unless it were right to understand
that there is also a mouth in the heart. Though in that very"
place where it is written, The mouth that lieth, slaijeth the
soul, if the context of the lesson be considered, it may per-
adventure be taken for no other than the mouth of the heart.

For there is an obscure response there, where it is hidden from
men, to whom the mouth of the heart, unless the mouth of
the body sound therewith, is not audible. But that mouth,
the Scripture in that place saith,doth reach to the hearing of
the Spirit of the Lord, Who hath filled the whole earth; at
the same time mentioning lips and voice and tongue in that
place ; yet all these the sense permitteth not to be taken,
but concerning the heart, because it saith of the Lord, that
what is spoken is not hidden from Him : now that which is
spoken with that sound which reacheth to our ears, is not
hidden from men either. Thus, namely, is it written : TTieWisd. ],
Spirit of wisdom is loving, and will not acquit an evil- ' u'
speaker of his lips : for of his reins God is witness, and of
his heart a true searcher, and of his tongue a hearer. For
the Spirit of the Lord hath filed the whole earth, and that
which containeth all things hath knowledge of the voice.
Therefore he that speaketh unrighteous things cannot be
hid: but neither shall the judgment when it punisheth pass
by him. For in the thoughts of the ungodly shall there be
interrogation ; and the hearing of his words shall come from
the Lord, to the punishment of his iniquities. For the ear a Domi-
of jealousy hearcth all things, and the tumult of murmur-
ings will not be hid. Therefore keep yourselves from mur- E-v-
muring, which profteth nothing, and from backbiting refrain
your tongue : because an obscure response will not go into
the void". But the mouth that lieth, slayelh the soul. It
seems then to threaten them who think that to be obscure
and secret, which they agitate and turn over in their heart.

And this, it would shew, is so clear to the ears of God, that
it even calls it ‘ tumult.’

32. Manifestly also in the Gospel we find the mouth of

* Obscurum responsum in vacuum that shall <jo for nought, E. V.
non ibit. There is no word so secret

414 All sin is from the heart's mouth. Detraction in heart.

de tlie heart: so that in one place the Lord is found to have
pack>. mentioned the mouth both of the body and of the heart,
Mat. 15, where he saitli, Are ye also yet without, understanding ?

1 g 20. ye nQt yet underhand, that whatsoever entereth in at the
mouth, goeth into the belly, and is cast out into the draught?
but those things which proceed out of the mouth come forth
from the heart, and they defle the man. For out of the
heart proceed evil thoughts, murders, adulteries, fornications,
thefts, false witness, blasphemies : these are the things which
defle a man. Here if thou understand but one mouth, that
of the body, how wilt thou understand, Those things which
proceed out of the mouth, come forth from the heart ; since
spitting also and vomiting proceed out of the mouth? Unless
peradventure a man is but then defiled when he eateth ought
unclean, but is defiled when he vomits it up. But if this be
most absurd, it remains that we understand the mouth of the
heart to have been expounded by the Lord, when He saitli,
The things which proceed out of the mouth, come forth from
the heart. For being that theft also can be, and often is,
perpetrated with silence of the bodily voice and mouth ; one
must be out of his mind so to understand it as then to
account a person to be contaminated by the sin of theft,
when he confesses or makes it known, but when he commits
it and holds his peace, then to think him undefiled. But, in
truth, if we refer what is said to the mouth of the heart, no
sin whatever can be committed tacitly : for it is not com¬
mitted unless it proceed from that mouth which is within.

33. But, like as it is asked of what mouth the Scripture
saith, The mouth that lieth, slayeth the soul, so it may be
asked, of what lie. For it seems to speak of that lie in par¬
ticular, which consists in detraction. It says, Keep yourselves
from murmuring, which profiteth nothing, and from detrac¬
tion refrain your tongue. Now this detraction takes place
through malevolence, when any man not only with mouth
and voice of the body doth utter what he forgeth against
any, but even without speaking wisheth him to be thought
such ; which is in truth to detract with the mouth of the
heart ; which thing, it saith, cannot be obscure and hidden
from God.

Distinction of lying willingly and unwillingly. 415

34. For what is written in another place, Wish not to use de
every lie* ; they say is not of force for this, that a person is DAcIO>
not to use any lie. Therefore, when one man shall say, that ~
according to this testimony of Scripture we must to that
degree hold every sort and kind of lie in detestation, that
even if a man wish to lie, yea, though he lie not, the very
wish is to be condemned; and to this sense interpreteth, that
it is not said, Do not use every lie, but, Do not wish to use
every lie ; that one must not dare not only*to tell, but not
even to wish to tell, any lie whatever : saith another man, xvii.

‘ Nay, in that it saith, Do not wish to use every lie, it willeth
that from the mouth of the heart we exterminate and estrange
lying : so that while from some lies we must abstain with the
mouth of the body, as are those chiefly which pertain to doctrine
of religion ; from some, we are not to abstain with the mouth
of the body, if reason of avoiding a greater evil require ; but
with the mouth of the heart we must abstain utterly from
every lie.’ Where it behoveth to be understood what is said,

Do not wish : namely, the will itself is taken as it were the
mouth of the heart, so that it concerneth not the mouth of
the heart when in shunning a greater evil we lie unwillingly.

There is also a third sense in which thou mayest so take this
word, not every , that, except some lies, it giveth thee leave
to lie. Like as if he should say, wish not to believe every
man : he would not mean to advise that none should be
believed; but that not all, some however, should be believed.

And that which follows, For assiduity thereof will not profit
for good, sounds as if, not lying, but assiduous lying, that is,
the custom and love of lying, should seem to be that which
he would prohibit. To which that person will assuredly
slide down, who either shall think that every lie may be'abuten-
boldly used (for so he will shun not that even which isJum
committed in the doctrine of piety and religion; than which
what more abominably wicked thing canst thou easily find,
not among all lies, but among all sins ?) or to some lie (no
matter how easy, how harmless,) shall accommodate the in¬
clination of the will ; so as to lie, not unwillingly for the sake of

h Ecclus. 7. 13. fib trim dacium. Use not to make any manner

^iuSoi noli velle mentiri omne men- of lie, E.V. ‘ Every’ is used for ‘ any.’

MEN-

DACIO.

P8 .5,6.

1 agere

poeni-

tentiam

416 Difference between the perfect and beginners.

escaping a greater evil, but willingly and with liking. So,
seeing there be three things which may be understood in
this sentence, either ‘ Every lie, not only tell thou not, but
do not even wish to tell :’ or, ‘ Do not wish, but even unwil¬
lingly tell a lie when ought worse is to be avoided:’ or, ‘ Not
every,’ to wit, that except some lies, the rest are admitted :
one of these is found to make for those who hold that one is
never to lie, two for those who think that sometimes one
may tell a lie. ‘But yet what follows, For assiduity thereof
will not profit to good , I know not whether it can counte¬
nance the first sentence of these three; except haply so, that
while it is a precept for the perfect not only not to lie, but
not even to wish ; assiduity of lying is not permitted even to
beginners. As if, namely, on laying down the rule at no time
whatever not merely to lie but so much as to have a wish to
lie, and this being gainsaid by examples, in regard that there
arc some lies which have been even approved by great
authority, it should be rejoined that those indeed are lies of
beginners, which have, in regard of this life, some kind of
duty of mercy ; and yet to that degree is every lie evil, and by
perfect and spiritual minds in every way to be eschewed, that
not even beginners are permitted to have assiduous custom
thereof. For we have already spoken concerning the Egyp¬
tian midwives, that it is in respect of the promise of growth
and proficiency to better things that they while lying are
spoken of with approval : because it is some step towards
loving the true and eternal saving of the soul, when a person
doth mercifully for the saving of any man’s albeit mortal life
even tell a lie.

35. Moreover what is written, Thou wilt destroy all that
speak leasing: one saith that no lie is here excepted, but all
condemned. Another saith : Yea verily : but they who
speak leasing from the heart, as we disputed above ; for that
man speaketh truth in his heart, wdio hateth the necessity of
lying, which he understands as a penalty of the mortal life.
Another saith : All indeed will God destroy who speak
leasing, but not all leasing: for there is some leasing which
the Prophet was at that time insinuating, in which none is
spared ; that is, if refusing to confess each one his sins, he
defend them rather, and will not do penance1; so that not

What is false witness, and what not. Further question. 417

content to work iniquity, he must needs wish to be thought de
just, and succumb not to the medicine of confession: as the DAcro.
very distinction of the words may seem to intimate no other,

Thou hatest all that work iniquity; but wilt not destroy Ps. 5, 5.
them if upon repenting they speak the truth in confession,
that by doing that truth they may come to the light ; as is
said in the Gospel according to John, Bui he that doelh John 3,
truth coinelh unto the light. Thou will destroy all who not ps'_ 5 7
only work what Thou hatest, but also speak leasing ; in hold¬
ing out before them false righteousness, and not confessing
their sins in penitence.

36. For, concerning false witness, which is set down in the
ten commands of the Law, it can indeed in no wise be con¬
tended that love of truth may at heart be preserved, and false
witness brought forth to him unto whom the witness is borne.

For, when it is said to God only, then it is only in the heart
that the truth is to be embraced: but when it is said to man,
then must we with the mouth also of the body bring forth
truth, because man is not an inspector of the heart. But
then, touching the witness itself, it is not unreasonably
asked, to whom one is a witness ? For not to whomsoever
we speak unto are we witnesses, but to them to whom it is
expedient and due that they by our means should come to
know or believe the truth ; as is a judge, that he may not
err in judging; or he who is taught in doctrine of religion,
that he may not err in faith, or by very authority of the
teacher waver in doubt. But when the person who inter¬
rogates thee or wishes to know ought from thee seeks that
which concerneth him not, or which is not expedient for
him to know, he craveth not a witness, but a betrayer.
Therefore if to him thou tell a lie, from false witness perad-
venture thou wilt be clear, but from a lie assuredly not. So xviii.
then with this salvo, that to bear false witness is never law¬
ful, the question is, whether it be lawful sometimes to tell a
lie. Or if it be false witness to lie at all, it is to be seen
whether it admit of compensation, to wit, that it be said for
the sake of avoiding a greater sin : as that which is written,
Honour father and mother, under stress of a preferable duty Exod.
is disregarded; whence the paying of the last honours of20’12'

e e

418

Truth kepi to please God is kept always.

de sepulture to a father, is forbidden to that man who by the
dacio. Lord Himself is called to preach the kingdom of God.

Prov. 37. Likewise, touching that which is written, A son which
2!1> " ' receiveth the word shall he far from destruction: but
receiving, he receiveth it for himself, and no falsehood pro-
ceedeth out of his moutlT : some one may say, that what is
here set down, A son which receiveth the word, is to be
taken for no other than the word of God, which is truth.
Therefore, A son receiving the truth shall be far from de¬
struction, refers to that which is written, Thou wilt destroy
all that speak leasing. But when it follows, Receiving he
receiveth for himself, what other doth this insinuate than
Gal. 6, what the Apostle saith, But let every man prove his own
work, and then he shall have glorying in himself and not in
another ? For he that receiveth the word, that is, truth, not
for himself, but for men-pleasing, keepeth it not when he
sees they can be pleased by a lie. But whoso receiveth it
for himself, no falsehood proceedeth out of his mouth:
because even when the way to please men is to lie, that man
lieth not, who receiving the truth not thereby to please them
but to please God, hath received it for himself. Therefore
there is no reason why it should be said here, He will
destroy all who speak leasing, but not all leasing: because
all lies, universally, are cut off' in this saying, And no false¬
hood proceedeth out of his mouth. But another saith, it is
to be so taken as the Apostle Paul took our Lord’s saying,
Matt. 5, But I say unto you. Swear not at all. For here also all
swearing is cut off'; but from the mouth of the heart, that it
should never be done with approbation of the will, but
through necessity of the weakness of another; that is, ‘ from
the evil’ of another, when it shews that he cannot otherwise
be got to believe what is said, unless faith be wrought by an
oath ; or, from that ‘ evil’ of our own, that while as yet
involved in the skins of this mortality we are not able to
shew our heart: which thing were we able to do, of swearing
there were no need. Though moreover in this whole sen-

c Prov. 29, 27- Lat. Not in the Si iSiJara avr'ot. M»Siv y]/iutof

Hebrew, but ],XX. 24, 23. Xoyon ini yXunrnt /iairiXiait Xiy'tnfu, xai uSSi >
$u\vtrffrf/.ivQ f u!if inaXtlat ixrot \piudo; ini yXanrnt avroii oil (*r) U-iXln.

False estimates of greater ami lesser evil. 419

tence, if the saying, A son receiving the word shall he far
from destruction, be said of none other than that Truth d by
Whom all things were made, which remaineth ever incom¬
mutable; then, because the doctrine of Religion strives to
bring men to the contemplation of this Truth, it may seem
that the saying, And no falsehood proceedeth out of his mouth,
is said to this purpose, that he speaketh no falsehood that
pertaineth to doctrine. Which sort of lie is upon no com¬
pensation whatever to be gone into, and is utterly and before
all to be eschewed. Or if the saying, No falsehood, is ab¬
surdly taken if it be not referred to every lie, the saying,
From his mouth, should, as was argued above, be taken to
mean the mouth of the heart, in the opinion of him who
accounts that sometimes one may tell a lie.

38. Certain it is, albeit all this disputation go from side to
side, some asserting that it is never right to lie, and to this
effect reciting divine testimonies : others gainsaying, and
even in the midst of the very words of the divine testimonies
seeking place for a lie ; yet no man can say, that he finds
this either in example or in word of the Scriptures, that any
lie should seem a thing to be loved, or not had in hatred ;
howbeit sometimes by telling a lie thou must do that thou
hatest, that what is more greatly to be detested may be
avoided. But then here it is that people err; they put the
precious beneath the vile. For when thou hast granted that
some evil is to be admitted, that another and more grievous
may not be admitted; not by the rule of truth, but by his own
cupidity and custom doth each measure the evil, accounting
that to be the more grievous, which himself more greatly
dreads, not which is in reality more greatly to be fled from.
All this fault is engendered by perversity of loving. For
being there are two lives of ours ; the one eternal, which is
promised of God ; the other temporal, in which we now are :
wheu a man shall have begun to love this temporal more
than that eternal, for the sake of this which he loveth he
thinks all things light to be done; and there are not any, in
his estimation, more grievous sins than those which do
injury to this life, and either take away from it any com¬
modity unjustly and unlawfully, or by inflicting of death take
a Or * of Him who is Truth itself.’

E C 2

MEN-

DACIO.

420 Temporal loss of no account. What must not be given up.

de it utterly away. And so thieves, and robbers, and ruffians,
dacio. an(l torturers, and slayers, are more bated of them than las-
civious, drunken, luxurious men, if these molest no man.
For they do not understand or at all care, that these do
wrong to God; not indeed to any inconvenience of Him, but
to their own pernicious hurt ; seeing they corrupt His gifts
bestowed upon them, even His temporal gifts, and by their
very corruptions turn away from eternal gifts: above all, if
they have already begun to be the Temple of God; which to
lCor.3, all Christians the Apostle saith thus: Know ye not that ye
1(5‘ 1 ' ‘ are the temple of God, and that the Spirit of God dicelleth
in you ? Whoso shall corrupt God's temple , God will corrupt
him. For the temple of God is holy : which temple are ye.

39. And all these sins, truly, whether such whereby an
injury is done to men in the comforts of ibis life, or whereby
men corrupt themselves and hurt none against his will: all
these sins, then, even though they seem to mean well by this
temporal life to the procuring of any delight or profit, (for no
man commits any of these things with any other purpose
and end ;) yet in regard of that life which is for ever and
ever, they do eutangle and in all ways hinder. But there are
some of these that hinder the doers only, others likewise
those on whom they are done. For as to the things which
people keep safe for the sake of utility to this life, when
these are taken away by injurious persons, they alone sin
and are hindered from eternal life who do this, not they
to whom they do it. Therefore, even if a person con¬
sent to the taking of them from him, either that he may not
do some evil, or that he may not in these very things suffer
some greater inconvenience; not only does he not sin, but in
the one case he acts bravely and laudably, in the other use¬
fully and unblameably. But as to those things which are
kept for the sake of sanctity and religion, when injurious
persons wish to violate these, it is right, if the condition be
proposed and the means given, to redeem them even by sins
of lesser moment, yet not by wrongs to other men. And
then do these things thenceforth cease to be sins, which
are undertaken in order to the avoidance of greaLer sins.
For as in things useful, for instance in pecuniary or any
other corporal commodity, that is not called a loss which is

MEN-

DACIO.

Purity kept in the will. Truth how to he preserved. 421

parted with in order to a greater gain ; so in things holy,
that is not called sin which is admitted lest a worse be ad¬
mitted. Or if that is called loss, which one foregoes that he
may not forego more ; let this also be called sin, while how¬
ever the necessity of undertaking it in order to the eschewing
of a greater is no more to be doubted, than that, in order to
avoid a greater loss, it is right to suffer a smaller one.

40. Now the things which are to be kept safe for sanctity’s
sake are these: pudicity of body, and chastity of soul1, and1
verity of doctrine. Pudicity of body, without consent and
permission of the soul, doth no man violate. For, whatever
against our will and without our empowering the same is by
greater force done upon our body, is no lewdness. Howbeit,
of permitting there may be some reason, but of consenting,
none. For we consent, when we approve and wish : but we
permit even not willing, because of some greater turpitude to
be eschewed. Consent, truly, to corporal lewdness violates
also chastity of mind. For the mind’s2 chastity consists in*
a good will and sincere love, which is not corrupted, unless
when we love and desire that which Truth teaches ought
not to be loved and desired. We have therefore to guard
the sincerity of love toward God and our neighbour; for in
this is chastity of mind sanctified : and we must endeavour
with all the strength in our power, and with pious suppli¬
cation, that, when the pudicity of our body is sought to be
violated, not even that outermost sense of the soul 3, which is 3
entangled with the flesh, may be touched with any delight;
but if it cannot this, at least the mind and thought4 in not4
consenting may have its chastity preserved entire. Now
what we have to guard in chastity of mind5, is, as pertaining 5
to the love of our neighbour, innocence and benevolence ;
as pertaining to the love of God, piety. Innocence is that
we hurt no man ; benevolence, that we also do good to whom
we can ; piety, that we worship God. But as for verity of
doctrine, of religion and piety, that is not violated unless by
a lie ; whereas the highest and inmost Verity Itself, Whose
that doctrine is, can in no wise be violated: which Truth
to attain unto, and in It on every wise to remain, and to It
thoroughly to cleave, will not be permitted, but when this
corruptible shall have put on incorruptiou, and this mortal

xix.

animee

animi

animse

mentis

animi

MEN-

0AC10.

1 sigoa-
culis

422 A harmless lie to save chastity not condemned.

shall have put on immortality. But, because all piety in this
life is practice by which we tend to that life, which
practice hath a guidance afforded unto it from that doctrine,
which in human words and signs' of corporal sacraments
doth insinuate and intimate Truth herself : for this cause
this also, which by lying is possible to be corrupted, is most
of all to be kept incorrupt; that so, if ought in that chastity
of mind be violated, it may have that wherefrom it may be
repaired. For once corrupt authority of doctrine, and there
can be none either course or recourse to chastity of mind.

41. There resulteth then from all these this sentence, that
a lie which doth not violate the doctrine of piety, nor piety
itself, nor innocence, nor benevolence, may on behalf of
pudicity of body be admitted. And yet if any man should
propose to himself so to love truth, not only that which
consists in contemplation, but also in uttering the true
thing, which each in its own kind of things is true, and no
otherwise to bring forth with the mouth of the body his
thought than in the mind it is conceived and beheld; so that
he should prize the beauty of truth-telling honesty, not only
above gold and silver and jewels and pleasant lands, but
above this temporal life itself altogether and every good thing
of the body, 1 know not whether any could wisely say that
that man errs. And if he should prefer this and prize it
more than all that himself hath of such things; rightly also
would he prefer it to the temporal things of other men,
whom by his innocence and benevolence he was bound to
keep and to help. For he would love perfect faith, not only
of believing aright those things which by an excellent
authority and worthy of faith should to himself be spoken,
but also of faithfully uttering what himself should judge right
to be spoken, and should speak. For faith hath its name in
the Latin longue, from that the thing is done which is said0:
and thus it is manifest that one doth not exhibit when telling
a lie. And even if this faith be less violated, when one lies
in such sort that he is believed to no inconvenience and no
pernicious hurt, with added intention moreover of guarding
either one’s life or corporal purity; yet violated it is, and a
thing is violated which ought to be kept safe in chastity

* * Fidcs, quia fit quod dicitur.’

Yet truth has the claim of depending on our own act. 423

and sanctity of mind. Whence we are constrained, not by de
opinion of men, which for the most part is in error, but by “lc,0i
truth itself, truth which is eminent above all, and alone is
most invincible, to prefer even to purity of body, perfect
faith. For chastity of mind is, love well ordered, which
does not place the greater below the smaller. Now it is less,
whatever in the body than whatever in the mind can be vio¬
lated. For assuredly when for corporal chasteness a man tells
a lie, he sees indeed that his body is threatened with corruption,
not from his own, but from another’s lust, but is cautious lest
by permitting at least, he be a party. That permission, how¬
ever, where is it but in the mind ? So then, even corporal
chasteness cannot be corrupted but in the mind ; which not
consenting nor permitting, it can by no means be rightly
said that corporal chasteness is violated, whatever in the
body be perpetrated by another’s lust. Whence it is gathered,
that much more must the chastity of the mind be preserved
in the mind, in the which is the guardianship of the pudicity
of the body. Wherefore, what in us lies, both the one and
the other must by holy manners and conversation be walled
and hedged round, lest from another quarter it be violated.

But when both cannot be, which is to be slighted in com¬
parison of which, who doth not see? when he seeth which
to which is to be preferred, the mind to the body, or the
body to the mind; and which is more to be shunned among
sins, the permitting of another’s deed, or the committing of
the deed thyself.

42. It clearly appears then, all being discussed, that those xxi.
testimonies of Scripture have none other meaning than that
we must never at all tell a lie : seeing that not any examples
of lies, worthy of imitation, are found in the manners and
actions of the Saints, as regards those Scriptures which are
referred to no figurative signification, such as is the history
in the Acts of the Apostles. For all those sayings of our
Lord in the Gospel, which to more ignorant minds seem
lies, are figurative significations. And as to what the Apostle
says: I am made all things to all men , that 1 might gain l Cor. 9,
all; the right understanding is, that he did this not by lying, '22-
but by sympathy ; so that he dealt with them in liberating
them with so great charity, as it he were himsell in that evil

4*24 All kinds of lying wrong, but some u orse than others.

from w hich be wished to make them whole. There must
dacio. therelore be no lying in the doctrine of piety: it is a heinous
wickedness, and the first sort of detestable lie. There must
be no lying of the second sort ; because no man must have
a wrong done to him. There must be no lying of the third
sort; because we. are not to consult any man’s good to the
Injury of another. There must be no lying of the fourth sort,
that is, for the lust of lying, which of itself is yicious. There
must be no lying of the fifth sort, because not even the truth
itselt is to be uttered with the aim of men-pleasing, how
much less a lie, which of itself, as a lie, is a foul thing?
There must be no lying of the sixth sort; for it is not right
that ei eu the truth of testimony be corrupted for any man’s
temporal convenience and safety. But unto eternal salvation
none is to be led by aid ol a lie. for not by the ill manners
of them that convert him is he to be converted to good
manners: because if it is meet to be done towards him,
himself also ought when converted to do it toward others;
and so is he converted not to good, but to ill manners, seeing
that is held out to be imitated by him when converted,
which was done unto him in converting him. Neither in
the seventh sort must there be any lying; for it is meet that
not any man s commodity or temporal welfare be preferred
to the perfecting of faith. Not even if any man is so ill
moved by our right deeds as to become worse in his mind,
aud far more remote from piety, are right deeds therefore to
be foregone : since what we are chiefly to hold is that whcre-
unto we ought to call and invite them whom as our own
selves we love; aud with most courageous mind we must
■ [ 'w. 2, drink in that apostolic sentence: To some ice are u savour of
life unto life, to others a savour of death unto death; and
who is sufficient for these things ? Nor in the eighth sort must
there be lying : because both among good things chastity of
mind is greater than pudicity of body ; and among evil things,
that which ourselves do, than that which we suffer to be done.
In these eight kinds, however, a man sins less when he tells a
lie, in proportion as he emerges to the eighth : more, in pro¬
portion as he diverges to the first. But whoso shall think there
is any sort of lie that is not sin, will deceive himself foully,
while he deems himself honest as a deceiver of other men.

False reasons of those u ho say it may he a sin not to lie. 425

43. So great blindness, moreover, bath occupied men’s de
minds, that to them it is too little if vve pronounce some lies j^io

not to be sins; but they must needs pronounce it to be sin -

in some things it vve refuse to lie: and to such a pass have
they been brought by defending lying, that even that first
hind which is of all the most abominably wicked they pro¬
nounce to have been used by the Apostle Paul. For in the
Epistle to the Galatians, written as it was, like the rest, for
doctrine of religion and piety, they say that he has told a
lie, in the passage where he says concerning Peter and
Barnabas, When I saw that they walked not uprightly ac- Gal. 2,
cording to the truth of the Gospel. For, while they wish to14'
defend Peter from error, and from that pravity of way into
which he had fallen ; the very way of religion in which is
salvation for all men, they by breaking and mincing the
authority of the Scriptures do endeavour themselves to
overthrow. In which they do not see that it is not only
lying, but perjury that they lay to the charge of the Apostle
in the very doctrine of piety, that is, in an Epistle in which
he preaches the Gospel ; seeing that he there saith, before
he relates that matter, What I write unto you, behold, before Gal. i,
God, l lie not. But it is time that we set bounds to this20'
disputation: in the consideration and treatment whereof
altogether there is nothing more meet to be, before all else,
borne in mind and made our prayer, than that which the same
Apostle saith: God is faithful. Who will not suffer you to be i Cor.
templed above that ye are able to bear, but will with the10’ J^
temptation make also a way to escape, that ye may be able
to bear it.

S. AUGUSTINE

TO CONSENTIUS: AGAINST LYl^'G.

From the Retractations, Book ii. Chap. 60.

° I hen* also I wrote a Book against Lying, the occasion of which work
was this. In order to discover the Priscillianist heretics, who think it
right to conceal their heresy not only by denial and lies, but even by
perjury, it seemed to certain Catholics that they ought to pretend them¬
selves Priscillianists, in order that they might penetrate their lurking
places. In prohibition of which thing, I composed this book. It begins:
Malta mihi legenda misisti.''

1. A great deal for me to read hast thou sent, ray dearest
brother Consentius: a great deal for me to read: to the
which while 1 am preparing an answer, and am drawn off
first by one, then bv another, more urgent occupation, the
year has measured out its course, and has thrust me into
such straits, that 1 must answer in what sort I may, lest the time
for sailing being now favourable, ai d the bearer desirous to
return, l should too long detain him. Having therefore
unrolled and read through all that Leonas, servant of God,
brought me from thee, both soon after I received it, and
afterwards when about to dictate this reply, and having
weighed it with all the consideration in my power, I am

* i. e. A.D. 420, the work mentioned and ep. 120, and 205, are addressed to
just before belonging to the early part him. This is the work referred to
of that year. Consentius is thought to in the Enchiridion, §. 6. p. 96. Ben.
be the writer of ep. 119, to Augustine,

427

Lying forbidden, even if to detect Heretics.

greatly delighted with thy eloquence, and memory of the contra
holy Scripture, and cleverness of wit, and the resentment
with which thou bitest negligent Catholics, and the zeal ~
with which thou gnashest against even latent heretics. But
I am not persuaded that it is right to unearth them out of
their hiding places by our telling lies. For to what end do
we take such pains in tracking them out and running them
down, but that having taken them and brought them forth
into open day, we may either teach them the truth, or at
least having convicted them by the truth, may not allow them
to hurt others ? to this end, therefore, that their lie may be
blotted out, or shunned, and God’s truth increased. How
then by a lie shall I rightly be able to prosecute lies ? Or is
it by robbery that robberies, and by sacrilege that sacrileges,
and by adultery that adulteries, are to be prosecuted? But if P.om.3,
the truth of God shall abound by my lie, are we too to say, "s‘
Let us do evil that good may come? A thing which thou
seest how the Apostle detesteth. For what else is, ‘ Let us
lie, that we may bring heretic liars to the truth,’ but, Let us
do evil that good may come f Or, is a lie sometimes good, or
sometimes a lie not evil? Why then is it written, Thou Ps. 5,6.
hatest, Lord, all that work iniquity ; Thou uilt destroy all"
that speak leasing \ For he hath not excepted some, or
said indefinitely, Thou wilt destroy them that speak leasing;
so as to permit some, not all, to be understood : but it is an
universal sentence that he hath passed, saying, Thou wilt
destroy all who speak leasing. Or, because it is not said,

Thou wilt destroy all who speak all leasing, or, who speak
any leasing whatsoever ; is it therefore to be thought that
there is place allowed for some lie ; to wit, that there should
be some leasing, and them who speak it, God should not
destroy, but destroy them all which speak unjust leasing, not
what lie soever, because there is found also a just lie, which
as such ought to be matter of praise, not of crime ?

2. Perceivest thou not how much this reasoning aideth ii.
the very persons whom as great game we make ado to catch
by our lies? For, as thyself hast shewn, this is the sentiment
of the Priscillianists : to prove which, they apply testimonies

a Psalm 5, 6. /. Thou wilt destroy reus Xetkeuvrag re \J/tu$og, LXX,
them that speak a lie , Heb. iraercig

CONI RA
WENDA-
CIUM.

Ps.15,2.

Eph. 4,
25.

1 com
mem-
bres

428 Lying to those without, a Priscillianist notion.

from the Scriptures exhorting their followers to lie, as though
by the examples of Patriarchs, Prophets, Apostles, Angels ;
not hesitating to add even the Lord Christ Himself ; and
deeming that they cannot otherwise prove their falsehood
truthful, unless they pronounce Truth to be a liar. It must
be reluted, this; not imitated: nor .ought we to be partners
with the Priscillianists in that evil in which they are con¬
victed to be worse than other heretics. For they alone, or
at least they in the greatest degree, are found to make a
dogma of lying for the purpose of hiding their truth, as they
call it: and this so great evil therefore to esteem just, because
they say that in the heart must be held that which is true,
but with the mouth to utter unto aliens a false thing, is no
sin ; and that this is written, Who speakelli the truth in his
heart: as though this were enough for righteousness, even
though a person do with his mouth speak a lie, when not his
neighbour but a stranger is he that heareth it. On this ac¬
count they think the Apostle Paul, when he had said, Putting
away lying, speak ye truth, to have immediately added,
Every man with his neighbour, for we are members one of
another. Meaning, that with them who are not our neigh¬
bours in society of the truth, nor, so to say, our co-members',
it is lawful and right to speak a lie.

3. hich sentence dishonoured the holy Martyrs, nay
rather taketh away holy martyrdoms altogether. For tliev
would do more justly and wisely, according to these men,
not to confess to their persecutors that they were Christians,
and by confessing make them murderers: but rather by
telling a lie, and denying what they were, should both them¬
selves keep safe the convenience of the tlesh and purpose of
the heart, and not allow those to accomplish the wickedness
which they had conceived in their mind. For they were
not their neighbours in the Christian faith, that with them it
should be their duty to speak the truth in their mouth which
they spake in their heart; but moreover enemies of Truth
itself. For it Jehu (whom it seems they do prudently to
single out unto themselves to look unto as an example of
lying) falsely gave himself out for a servant of Baal, that he
might slay Baal’s servants : how much more justly, according
to their perversity, nvght, in time of persecution, the servants

4 29

The Martyrs are to be imitated, not Jehu.

of Christ falsely give themselves out for servants of demons, contra
that the servants of demons might not slay servants of**”11*'
Christ; and sacrifice to idols that men might not be hilled, '
if Jehu sacrificed to Baal that he might kill men ? For what
harm would it do them, according to the egregious doctrine
of these speakers of lies, if they should lyingly pretend a
worship of the Devil in the body, when the worship of God was
preserved in the heart ? But not so have the Martyrs under¬
stood the Apostle, the true, the holy Martyrs. They saw and
held that which is written, With the heart man believeth Rom. to,
unto righteousness, and with the mouth confession is made10'
unto salvation; and, In their mouth teas found no lie b ; Rorn 14
and so they departed irreproachable, to that place where to 5-
be tempted by liars any further they will not fear; because
they will not have liars any more in their heavenly assem¬
blies, either for strangers or neighbours. As for that Jehu,
by an impious lie and a sacrilegious sacrifice making inqui¬
sition for impious and sacrilegious men for to kill them, they
would not imitate him, no, not though the Scripture had
said nothing concerning hi 01, what manner of man he was.

But, seeing it is written that he had not his heart right with 2 Kin^s
God; what profited it him, that fur some obedience which,
concerning the utter destruction of the house of Ahab, he
exhibited for the lust of his own domination, he received
some amount of transitory wages in a temporal kingdom ?

Let, rather, the truth-telling sentence of the Martyrs be thine
to defend : to this I exhort thee, my brother, that thou mayest
be against liars, not a teacher of lying, but an assertor of
truth. For, I pray thee, attend diligently to what I say, that
thou mayest find how needful to be shunned is that which,
with laudable zeal indeed towards impious men, that they
may be caught and corrected, or avoided, but yet too incau¬
tiously, is thought fit lo be taught.

4. Of lies are many sorts, which indeed all, universally, we iii.
ought to hate. For there is no lie that is not contrary to
truth. For, as light and darkness, piety and impiety, justice
and iniquity, sin and right-doing, health and weakness, life
and death, so are truth and a lie contrary the one to the
other. Whence by how much we love the former, by so
b Rev. 14, 5. yf'iuiit Griesbach; Urot text rec. ; guile E.V.

CONTRA

MENDA-

CIUM.

430 Believing a falsehood, except in faith, no sin.

much ought we to hate the latter. Yet in truth there bo
some lies which to believe does no harm : although even by
such sort of lie to wish to deceive, is hurtful to him that tells
it, not to him that believes it. As though, if that brother,
the servant of God, Fronto, in the information which he gave
thee, should (though far be the thought!) say some things
falsely ; he would have hurt himself assuredly, not thee,
although thou, without iniquity of thine, hadst believed all,
upon his telling it. Because, whether those things did so
take place or not so, yet they have not any thing, which if a
person believe to have been so, though it were not so, he by
the rule of truth and doctrine of eternal salvation should be
judged worthy of blame. Whereas, if a person tell a lie
which if any believe he will be an heretic against the
doctrine of Christ, by so much is he who tells the lie more
hurtful, by how much he that believes it is more miserable.
See then, what manner of tliiug it is, if against the doctrine
of Christ we shall tell a lie which whoso believes shall perish,
in order that we may catch the enemies of the same doctrine,
to the end we may bring them to the truth, while we recede
from it; nay rather, when we catch liars by lying, teach
worse lies. For it is one thing what they say when they lie,
another when they are deceived. For, when they teach
their heresy, they speak the things in which they are deceived ;
but when they say that they think what they do not think,
or that they do not think what they do think, they say
the things in which they lie. In that any believelh them,
what though he do not find them out, himself perish-
eth not. For it is no receding from the catholic rule, if,
when a heretic lyingly professes the catholic doctrines, one
believes him to be a catholic : and therefore it is not per¬
nicious to him ; because he is mistaken in the mind of a
man, of which, when latent, he cannot judge, not in the
faith of God which it is his duty to keep safe planted within
him. Moreover, when they teach their heresy, whoso shall
believe them, in thinking it truth, will be partaker, as of their
error, so of their damnation. So it comes to pass, that when
they fable their nefarious dogmas in which they are with
deadly error deceived, then whoso believeth them is lost:
whereas when we preach catholic dogmas, in which we hold

431

Feigned error may breed or confirm heresy.

the right faith, then if he shall believe, that man is found,
whoso was lost. But when, they being Priscillianists, do, in
order that they may not betray their venom, lyingly give
themselves out to be of us ; whoever of us believes them,
even while they escape detection, himself perseveres a
catholic: we on the other hand, if, in order to attain to the
discovery of them, we falsely give ourselves out for Pris¬
cillianists, because we shall praise their dogmas as though
they were our own, whoso shall believe the same, will either
be confirmed among them, or will be transferred to them in
the mean time straightway : but what the coming hour may
bring forth, whether they shall be afterwards set free there¬
from by us when speaking true things, who were deceived
by us when speaking false ; and whether they will be willing
to hear one teaching whom they have thus experienced
telling a lie, who can know for certain? who can be ignorant
that this is uncertain ? Whence it is gathered, that it is
more pernicious, or to speak more mildly, that it is more
perilous for Catholics to lie that they mav catch heretics,
than for heretics to lie that they may not be found out
by Catholics. Because, whoso believes Catholics when they
tell a lie to tempt people, is either made or confirmed a
heretic ; but whoso believes heretics when they tell a lie to
conceal themselves, doth not cease to be a Catholic. But
that this may become more plain, let us propose some cases
by way ot example, and from those writings in preference
which thou hast sent me to read.

5. W ell then, let us set before our eyes a cunning spy as
he makes up to the person whom he has already perceived
to be a Priscillianist; he begins with Dictinius the bishop,
and lyingly bepraises either his life, if he knew him, or his
fame, if he knew him not; this is more tolerable thus far,
because Dictinius is accounted to have been a Catholic, and
to have been corrected of that error. Then, passing on to
Priscillian, (for this comes next in the art of lying,) he shall
make reverend mention of him, of an impious and detestable
person, condemned for his nefarious wickedness and crimes !
In which reverend mention, if haply the person for whom
this sort of net is spread, had not been a firm Priscillianist,
by this preaching of him, he will be confirmed. But when

CONTRA
MENDA-
CIUM •

432 He who cheats lojind out heresy , will not he believed.

contra the spy shall go on to discourse of the other matters, and
cium. saying that he pities them whom the author of darkness hath
involved in such darkness of error, that they acknowledge
not the honour of their own soul, and the brightness of their
divine ancestry : then speaking of Dictinius’s Book, which
is called ‘ the Pound,’ because it treats, first and last, of a
dozen questions, being as the ounces which go to the pound,
shall extol it with such praise, as to protest that such a ‘ Pound’
(in which awful blasphemies are contained) is more precious
than many thousands of pounds of gold ; truly, this astuteness
of him who tells the lie slays the soul of him who believes it,
or, that being slain already, doth in the same death sink, and
hold it down. But, thou wilt say, ‘ afterwards it shall be set
at liberty.’ W hat if it come not to pass, either upon some¬
thing intervening that prevents what was begun from being
completed, or through obstinacy of an heretical mind denying
the same things over again, although of some it had already
begun to make confession ? especially because, if he shall
find out that he has been tampered with by a stranger, he
will just the more boldly study to conceal his sentiments by
a lie, when he shall have learned much more certainly that
this is done without blame, even by the example*of the very
person who tampered with him. This, truly, in a man who
thinks it right to hide the truth by telling a lie, with what face
can we blame, and dare to condemn what we teach ?

G. It remains, then, that what the Priscillianists think,
according to the nefarious falsity of their heresy, of God, of
the soul, of the body, and the rest, we hesitate not with
truthful piety to condemn ; but what they think of the right
of telling a lie to hide the truth is to be to us and them
(which God forbid !) a common dogma. This is so great an
evil, that even though this attempt of ours, whereby we
desire by means of a lie to catch them and change them,
should so prosper that we do catch and change them, there
is no gain that can compensate the damage of making our¬
selves wrong with them in order to set them right. For
through this lie shall both we be in that respect perverse, and
they but half corrected; seeing that their thinking it right to
tell a lie on behalf of the truth is a fault which we do not
correct in them, because we have learned and do teach

Converts made by lying cannot be trusted. 438

the same thing, and lay it down that it is fit to be done, in contha
order that we may be able to attain to the amending of™MA'
them. Whom yet we amend not, for their fault, with which
they think right to hide the truth, we take not away, rather
we make ourselves faulty when by such a fault we seek
them; nor do we find how we can believe them, when
converted, to whom, while perverted, we have lied; lest
haply what was done to them that they might be caught,
they do to us when caught; not only because to do it hath
been their wont, but because in us also, to whom they come,
they find the same.

7. And, what is more miserable, even they, already made iv.
as it were our own, cannot find how they may believe us.

For if they suspect that even in the catholic doctrines them¬
selves we speak Jyingly, that we may conceal I know not
what other thing which we think true; of course to one
suspecting the like thou shalt say, I did this then only to
catch thee: but what wilt thou answer when he says, Whence
then do I know whether thou art not doing it even now, lest
thou be caught by me? Or indeed, can any man be made to
believe that a man does not lie not to be caught, who lies to
catch? Seest thou whither this evil tends ? that is, that not
only we to them, and they to us, but every brother to every
brother shall not undeservedly become suspected ? And so
while that which is aimed at by means of the lie, is that
faith may be taught, the thing which is brought about is,
rather, that there shall be no having faith in any man. For
if we speak even against God when we tell a lie, what so
great evil will people be able to discover in any lie, that, as
though it were a most wretched thing, we should be bound
in ever}- way to eschew it ?

8. But now observe how more tolerable in comparison r.
with us is the lying of the Priscillianists, when they know
that they speak deceitfully : whom by our own lying we
think right to deliver from those false things in which they
by erring are deceived. A Priscillianist saitli, that the soul
is a part of God, and of the same nature and substance with
Him. This is a great and detestable blasphemy. For it
follows that the nature of God may be taken captive, deceived,
cheated, disturbed, and defiled, condemned and tortured.

f f

434 Blasphemy worst in one who knows it to he such.

contra But if that man also saith this, who from so great au evil

T™. desires to deliver a man by a lie, let us see what is the

difference between the one blasphemer and the other. ,
c Very much,’ savest thou : ‘ for this the Priscillianist saith,
also believing it so: but the catholic not so believing, though
so speaking.’ The oue, then, blasphemes without knowing,
the other with knowledge : the one against science, the
other against conscience : the one hath the blindness of
thinking false things, but in them hath at least the will of
saying true things; the other in secret seeth truth, and
willingly speaketh false. ‘ But the one,’ thou wilt say,

* teacheth this, that he may make men partakers of his error
and madness: the latter saith it, that from that error and
madness he may deliver men.’ Now I have already
shewn above how hurtful is this very thing which people
believe will do good : but meanwhile if we weigh in these
two the present evils, (for the future good which a catholic
seeks from correcting a heretic is uncertain,) who sins worse ?
he who deceives a man without knowing it, or he who blas¬
phemes God, knowing it ? Assuredly which is the worse,
that man understands, who with solicitous piety preferred)
God to man. Add to this, that, if God may be blasphemed
in order that we may bring men to praise Him, without doubt
we do by our example and doctrine invite men not only to
praise, but also to blaspheme God : because they whom
through blasphemies against God vve plot to bring to the
praises of God, verily, if we do bring them, will learn not
only to praise, but also to blaspheme. These be the benefits
we confer on them whom, by blaspheming not ignorantly but
with knowledge, we deliver from heretics! And whereas the

l Tim. Apostle delivered men to Satan himself that they might learn
20 ' not to blaspheme, we endeavour to rescue men from Satan,
that they may learn to blaspheme not with ignorance, but
with knowledge. And upon ourselves, their masters, we
bring this so great bane, that, for the sake of catching
heretics, we first become, which is certain, blasphemers of
God, in order that we may for the sake of delivering them,
which is uncertain, be able to be teachers of His truth.

9. When therefore we teach ours to blaspheme God that
the Priscillianists may believe them theirs, let us sec what

Priscillianists sin less in pretending Catholicism. 435

evil themselves say when they therefore lie that we may contra
believe them ours. They anathematize Priscillian, and
detest him according to our mind ; they say that the soul is ~
a creature of God, not a part; they execrate the Priscil-
lianists’ false martyrdoms; the catholic bishops by whom
that heresy has been stripped, attacked, prostrated, they
extol with great praises, and so forth. Behold, themselves
speak truth when they lie: not that the very thing which is
a lie can be true at the same time ; but when in one thing
they lie, in another they speak truth : for when, in saying
they are of us, they lie, of the catholic faith they speak
truth. And therefore they, that they may not be found out
for Priscillianists, speak in lying manner the truth : but we,
that we may find them out, not only speak lyingly, that we
may be believed to belong to them ; but we also speak false
things which we know to belong to their error. Therefore as
for them, when they wish tp be thought of us, it is both false
in part, and true in part, what they say ; for it is false that
they are of us, but tme that the soul is not a part of God :
but as for us, when we wish to be thought to belong to them,
it is false, both the one and the other that we say, both that
we arc Priscillianists, and that the soul is a part of God.

They, then, praise God, not blaspheme, when they conceal
themselves ; and when they do not so, but utter their own
sentiments, they know not that they blaspheme. So that if
they be converted to the catholic faith, they console them¬
selves, because they can say what the Apostle said: who
when among other things he had said, I was before a bias- 1 Tim.
phemer ; but, saith he, I obtained, mercy, because I did it lj 13‘
ignorantly. We on the contrary, in order that they may
open themselves to us, if we utter this as if it were a just lie
for deceiving and catching them, do assuredly both say that
we belong to the blaspheming Priscillianists, and that they
may believe us, do without excuse of ignorance blaspheme.

For a catholic, who by blaspheming wishes to be thought a
heretic, cannot say, I did it ignorantly.

10. Ever, my brother, in such cases, it behoves with fear vi.
to recollect, Whoso shall deny Me before men, I will deny Mat. to,
him before My Father which is in heaven. Or truly is it no33'
denying of Christ before men, to deny llim before Priscil-

v f 2

CONTRA

MENDA

CIUM.

436 Ways of Providence for detecting secret heresy.

lianists, that when they hide themselves, one may by a
blasphemous lie strip them and catch them ? But who
doubts, I pray thee, that Christ is denied, when so as He
is in truth, we say that He is not; and so as the Priscilliauist
believes Him, we say that He is ?

11. ‘ But, hidden wolves,’ thou wilt say, ‘ clad in sheep’s
clothing, and privily and grievously wasting the Lord’s flock,
can we no otherwise find out.’ Whence then have the
Priscillianists become known, ere this way of hunting for
them with lies was excogitated ? Whence was their very
author, more cunning doubtless, and therefore more covert,
got at in his bed ? Whence so many and so great persons
made manifest and condemned, and the others innumerable
partly corrected, partly as if corrected, and in the Church’s
compassion gathered into her fold? For many ways giveth
the Lord, when He hath compassion, whereby we may come
to the discovery of them : two of which are more happy than
others ; namely, that either they whom they have wished to
seduce, or they whom they had already seduced, shall, when
they repent and are converted, point them out. Which is
more easily effected, if their nefarious error, not by lying
tricks, but by truthful reasonings be overthrown. In the
writing of which it behoves thee to bestow thy pains, since
God hath bestowed the gift that thou canst do this: which
wholesome writings whereby their insane perversity is de¬
stroyed, becoming more and more known, and being by
catholics, whether prelates who speak in the congregations,
or any studious men full of zeal for God, every where diffused,
these will be holy nets in which they may be caught truth¬
fully, not with lies hunted after. For so being taken, either,
of their own accord, they will confess what they have been,
and others whom they know to be of the evil fellowship they
will either kindly0 correct, or mercifully betray. Or else, if
they shall be ashamed to confess what with long-continued
simulation they have concealed, by the hidden hand of
God healing them shall they be made whole.

12. ‘ But,’ thou wilt say, ‘ we more easily penetrate
their concealment if we pretend to be ourselves what they
are.’ If this were lawful or expedient, Christ might have

c ‘ concord iter.’ — ‘ misericorditer.’

Wolves' skins not for the1 sheep' Confession of faith a duty. 437

instructed His sheep that the}7 should come clad in wolves’ contra

clothing to the wolves, and by the cheat of this artifice dis-

cover them : which He hath not said, no, not when He ~

foretold that He would send them forth in the midst ofMat.io,

wolves. But thou wilt say : 4 They needed not at that time
to have inquisition made for them, being most manifest
wolves; but their bite and savageness were to be endured.’

What, when foretelling later times, He said that ravening
wolves would come in sheep’s clothing? Was there not
room there to give this advice and say, And do ye, that ye
may find them out, assume wolves’ clothing, but within be ye
sheep still? Not this saith He: but when He had said,

Many will come to you in sheep's clothing, hut within are Matt. 7,
ravening wolves; He went on to say, not, By your lies, but,

By their fruits ye shall know them. By truth must we
beware of, by truth must we take, by truth must we kill, lies.

Be it far from us, that the blasphemies of the ignorant we by
wittingly blaspheming should overcome : far from us, that
the evils of deceitful men we by imitating should guard
against. For how shall we guard against them if in order to
guard against them we shall have them? For if in order
that he may be caught who blasphemes unwittingly, I shall
blaspheme wittingly, worse is the thing I do than that which
I catch. If in order that he may be found who denies Christ
unwittingly, I shall deny Him wittingly, to his undoing will
he follow me whom I shall so find, since in order that I may
find him out, I first am undone.

13. Or haply is it so, that he who plots in this wav to
find out Priscillianists, denies not Christ, forasmuch as with
his mouth he utters what with his heart he believes not ? As
if truly (which 1 also said a little above) when it was said,

With the heart man believeth unto righteousness, it was Rom. to,
added to no purpose, with the mouth confession is made 10'
unto salvation ? Is it not so that almost all who have denied
Christ before the persecutors, held in their heart what they
believed of Him? And yet, by not confessing with the mouth
unto salvation, they perished, save they which through peni¬
tence have lived again? Who can be so vain* as to think1 eva-
that the Apostle Peter had that in his heart which he had on nest at
his lips when he denied Christ ? Surely in that denial he

438 Truth in heart goes with, not against, truth in mouth.

coNmA held the truth within and uttered the lie without. Why
ciuMA. then did he wash away with tears the denial which he uttered
with his mouth, if that sufficed for salvation that with the
heart he believed ? Why, speaking the truth in his heart,
did he punish with so bitter weeping the lie which he
brought forth with his mouth, unless because he saw it to
be a great and deadly evil, that while with his heart he
believed unto righteousness, with his mouth he made not
confession unto salvation ?

Ps.i5,2. 14. Wherefore, that which is written, Who speaketh the

truth in his heart, is not so to be taken, as if, truth being
retained in the heart, in the mouth one may speak a lie.
But the reason why it is said, is, because it is possible that
a man may speak with his mouth a truth which profiteth him
nothing, if he hold it not in his heart, that is, if what he
speaketh, himself believe not; as the heretics, and, above
all, these same Priscillianists do, when they do, not indeed
believe the catholic faith, but yet speak it, that they may be
believed to be of us. They speak therefore the truth in their
mouth, not in their heart. On this account were they to be
distinguished from him of whom it is written, He that speak¬
eth truth in his heart. Now this truth the catholic as in
his heart he speaketh, because so he believeth, so also in his
mouth ought he, that so he may preach it ; but against it,
neither in heart nor in mouth have falsehood, that both with
the heart he may believe unto righteousness, and with the
mouth may make confession unto salvation. For also in that
psalm, after it had been said, Who speaketh truth in his heart ,

Ps.lo, 2. presently this is added, Who hath used no deceit in his
tongue.

Epb. 4, 15. And as for that saying of the Apostle, Putting away

lying, speak eveYy man truth with his neighbour , for we are
members one of another, far be it that we should so under¬
stand it, as though he had permitted to speak a lie with those
who are not yet with us members of the body of Christ.
But the reason why it is said, is, because each one of us
ought to account every man to be that which he wishes him
to become, although he be not yet become such ; as the

Luke lo, Lord shewed the alien Samaritan to be neighbour to him

20 _ 27 . °

unto whom he shewed mercy. A neighbour then, and not

, Lying no jitter to use against heresy than other sins. 43t)

an alien, is that man to be accounted, with whom our concern contra
is that he remain not an alien ; and if, on the score of his CIUM.
not being yet made partaker of our Faith and Sacrament, there
be some truths that must be concealed from him, yet is that
no reason why false things should be told him.

16. For there were even in the Apostles’ times some who
preached the truth not in truth, that is, not with truthful
mind: of whom the Apostle saith that they preached
Christ not chastely, but of envy and strife. And on this
account even at that time some were tolerated while preach¬
ing truth not with a chaste mind : yet not any have been
praised as preaching falsehood with a chaste mind. Lastly,

he saith of those, Whether in pretence or in truth Christ he Phil, l,
preached: but in no wise would he say, In order that Christ lj~18'
may after be preached, let Flim be first denied.

17. Wherefore, though there be indeed many ways in
which latent heretics may be sought out, without vituperating

the catholic faith or praising heretical impiety, yet if there were vii.
no other way at all of drawing out heretical impiety from its
caverns, but that the catholic tongue should deviate from the
straight path of truth; more tolerable were it that that should
be hid, than that this should be precipitated; more tolerable
that the foxes should lurk in their pits unseen, than for the
sake of catching them the huntsmen should fall into the pit
of blasphemy ; more tolerable that the perfidy of Priscil-
lianists should be covered with the veil of truth, than that the
faith of catholics, lest it should of lying Priscillianists be
praised, should of believing catholics be denied. For if lies,
not of whatsoever kind, but blasphemous lies, are therefore
just because they are committed with intent to detect hidden
heretics; it will be possible at that rate, if they be committed
with the same intention, that there should be chaste adul¬
teries. For put the case that of a number of lewd Pris¬
cillianists, some woman should cast her eye upon a catholic
Joseph, and promise him that she will betray their hidden
retreats if she obtain from him that he lie with her, and it be
certain that if he consent unto her she will make good her
promise : shall we judge that it ought to be done r Or shall
we understand that by no means must such a price be paid
in purchase oi that kind of merchandize ? VV hy then do we

CONTRA

MENDA*

C1UM.

animo

440 Indifferent acts judged by their end, not so sins.

not rout out heretics, in order to their being caught, by the
flesh committing lasciviousness in adultery, and yet think
right to rout them out by a mouth committing fornication in
blasphemy? For either it will be lawful to defend both the
one and the other with equal reason, that these things be
therefore said to be not unjust, because they were done with
intention of finding out the unjust: or if sound doctrine
willelh not even for the sake of finding out heretics that we
should have to do with unchaste women, albeit only in body,
not in mind, assuredly not even for the sake of finding out
heretics willelh it that by us, albeit only in voice not in mind,
either unclean heresy were preached, or the chaste Catholic
Church blasphemed. Because even the very sovereignty of
the mind, to which every inferior motion of the man ought
to be obedient, will not lack deserved opprobrium, when a
thing is done that ought not to be done, whether by member
or by word. Although even when it is done by word, it is
done by member: because the tongue is a member, by
which the word is made ; nor is any deed of ours by any
member brought to the birth unless it is first conceived in
the heart; or rather being by our inwardly thinking upon
and consenting unto it already brought to the birth, it is
brought forth abroad in our doing of it, by a member. It is
therefore no excusing the mind from the deed, when any
thing is said to be done not after the purpose of the mind1,
which yet were not done, unless the mind decreed it to be
done.

18. It does indeed make very much difference, for what
cause, with what end, with what intention a thing be done:
but those things which are clearly sins, are upon no plea of
a good cause, with no seeming good end, no alleged good
intention, to be done. Those works, namely, of men, which
are not in themselves sins, are now good, now evil, according
as their causes are good or evil; as, to give food to a poor
man is a good work, if it be done because of pity, with right
faith ; as to lie with a wife, when it is done for the sake of
generation, if it be done with faith to beget subjects for rege¬
neration. These and the like works according to their
causes arc good or evil, because the self-same, if they have
evil causes, arc turned into sins: as, if for boasting sake a

If the end justified, the means, any thing might he right. 441

poor man is fed; or for lasciviousness a man lies with his contra
wife; or children are begotten, not that they maybe nurtured
for God, but for the devil. When, however, the works in
themselves are evil, such as thefts, fornications, blasphemies,
or other such ; who is there that will say, that upon good
causes they may be done, so as either to be no sins, or, what
is more absurd, just sins? Who is there that would say, That
we may have to give to the poor, let us commit thefts upon
the rich : or, Let us sell false witness, especially if innocent
men are not hurt thereby, but rather guilty men are rescued
from the judges who would condemn them f For two good
things are done by selling of this lie, that money may be
taken wherewith a poor man may be fed, and a judge
deceived that a man be not punished. Even in the matter
of wills, if we can, why not suppress the true, and forge false
wills, that inheritances or legacies may not come to unworthy
persons, who do no good with them ; but rather to those by
whom the hungry are fed, the naked clothed, strangers
entertained, captives redeemed, Churches builded ? For
why should not those evil things be done for the sake of
these good things, if, for the sake of these good things, those
are not evil at all ? Nav, further, if lewd and rich women
are likely to enrich moreover their lovers and paramours,
why should not even these parts and arts be undertaken by a
man of merciful heart, to use them for so good a cause as
that he may have whence to bestow upon the needy ; and
not hear the Apostle saying, Let him that stole steal no Epb. 4,
more, but rather let him labour, working with his hands that28'
which is good, that he mag have to give to him that needeth ?

If indeed not only theft itself, but also false witness and
adultery and every evil work will be not evil but good, if it
be done for the sake of being the means of doing good.

Who can say these things, except one who endeavours to
subvert human affairs and all manners and laws? For of
what most heinous deed, what most foul crime, what most
impious sacrilege, may it not be said that it is possible for it
to be done rightly and justly ; and not only with impunity,
but even gloriously, that in perpetrating thereof not only no
punishments should be feared, but there should be hope
even of rewards : if once we shall concede in all evil works

44 "2 A sin is less with a good motive , but still a sin.

contra of men, that not what is clone, but wherefore clone, must be
cium. the question ; and this, to the end that whatever are found
~ to have been done for good causes, not even they should
be judged to be evil ? But if justice deservedly punisheth a
thief, albeit he shall say and shew that he therefore withdrew
superfluities from a rich that he might afford necessaries to
a poor man ; if deservedly she punisheth a forger, albeit he
prove that he therefore corrupted another’s will, that he
might be heir, who should thence make large alms, not
he who should make none; if deservedly she punisheth an
adulterer, yea, though he shall demonstrate that of mercy he
did commit adultery, that through her with whom he did it
he might deliver a man from death ; lastly, to draw nearer to
the matter in question, if deservedly she punisheth him who
hath with that intent mixed in adulterous embrace with some
woman, privy to the turpitude of the Priscillianists, that he
might enter into their concealments ; I pray thee, when the

Rom. 6, Apostle saith, Neither yield ye your members instruments of
unrighteousness unto sin ; and therefore neither hands, nor
members of generation, nor other members, can it be right
to yield unto flagitious deeds with intent that we may be able
to find out Priscillianists ; what hath our tongue, what our
whole mouth, what the organ of the voice, offended us, .that
we should yield these as instruments to sin, and to so great a
sin, in which, that we may apprehend and rescue Priscil¬
lianists from blaspheming in ignorance, we, without excuse
of ignorance, arc to blaspheme our God ?
viii. 19. Some man will say, ‘ So then any thief whatever is to
be accounted equal with that thief who steals with will
of mercy ?’ Who would say this ? But of these two it docs
not follow that any is good, because one is worse. He is
worse who steals through coveting, than he who steals
through pity : but if all theft be sin, from all theft we must
abstain. For who can say that people may sin, even though
one sin be damnable, another venial ? but now we are asking,
if a man shall do this or that, who will not sin or will sin ?
not, who will sin more heavily or lightly. For even thefts
themselves are more lightly punished by law than crimes of
lust : they are, however, both sins, albeit the one lighter, the
other heavier; so that a theft which is committed of concu-

Kinds of sin compared. Question of Lot's proposal. 443

piscence is held to be lighter than an act of lust which is contra
committed for doing a good turn. Namely, in their own”™4'
kind these become lighter than other sins of the same kind,
which appear to be committed with a good intention ; when
yet the same compared with sins of another kind lighter in
respect of the kind itself, are found to be heavier. It is
a heavier sin to commit theft of avarice, than of mercy ; and
likewise it is a heavier sin to perpetrate lewdness of luxury,
than of mercy; and yet is it a heavier sin to commit adultery
of mercy, than to commit theft of avarice. Nor is it our
concern now, what is lighter or what heavier, but what are
sins or are not. For no man can say that it was a duty for
a sin to be done, where it is clearly a sin ; but we say that it
is a duty, if the sin were done so or so, to forgive or not to
forgive.

20. But, what must be confessed, to human minds certain ix.
compensative sins do cause such embarrassment, that they
are even thought meet to be praised, and rather to be called
right deeds. For who can doubt it to be a great sin, if a
father prostitute his own daughters to the fornications of the
impious ? And yet hath there arisen a case in which a just
man thought it his duty to do this, when the Sodomites with
nefarious onset of lust were rushing upon his guests. For he
said, I have two daughters which have not known man ; Gen. 19,
I will bring them out to you, and do ye to them as is good in 8‘
your eyes; only unto these men do ye no wrong, for that they
have come under covering of my roof. What shall we say
here ? Do we not so abhor the wickedness which the
Sodomites were attempting to do to the guests of the just
man, that, whatever were done so this were not done, he
should deem right to be done ? Very much also moveth us
the person of the doer, which by merit of righteousness was
obtaining deliverance from Sodom, to say that, since it is a
less evil for women to suffer lewdness than for men, it even
pertained to the righteousness of that just man, that to his
daughters he chose this rather to be done, than to his guests;
not only willing this in his mind, but also offering it in word,
and, if they should assent, ready to fulfil it in deed. But
then, it we shall open this way to sins, that we are to commit
less sins, in order that others may not commit greater ; by a

444 Our own sin not allowed for preventing another's.

coNTitA broad boundary, nay rather, with no boundary at all, but
— ’ " 'th a tearing up and removing of all bounds, in infinite
space, will all sins enter in and reign. For, when it shall be
defined, that a man is to sin less, that another may not sin
more ; then, of course, by our committing thefts shall other
men’s committing of lewdness be guarded against, and incest
bv lewdness ; and if any impiety shall seem even worse than
incest, even incest shall be pronounced meet to be done by
us, if in such wise it can be wrought that that impiety be not
committed by others : and in each several kind of sins, both
thefts for thefts, and lewdness for lewdness, and incest for
incest, shall be accounted meet to be done: our own sins for
other men’s, not only less for greater, but even if it come to
the very highest and worst, fewer for more ; if the stress of
affairs so turns, that otherwise other men would not abstain
from sin unless by our sinning, somewhat less indeed, but still
sinning ; so that in every case where an enemy who shall
have power of this sort shall say, * Unless thou be wicked,
1 will be more wicked, or unless thou do this wickedness,
1 will do more such,’ we must seem to admit wickedness in
ourselves, if we wish to refrain (others) from wickedness.
To be wise in this sort, what is it but to lose one’s wits, or
rather, to be downright mad ? Mine own iniquity, not
another’s, whether perpetrated upon me or upon others, is
Ezek. that from which 1 must beware of damnation. For the soul
18’ 4' that sinneth, it shall die.

21. If then to sin, that others may not commit a worse sin,
either against us or against any, without doubt we ought
not ; it is to be considered in that which Lot did, whether it
be an example which we ought to imitate, or rather one
which we ought to avoid. For it seems meet to be more
looked into and noted, that, when so horrible an evil from
the most flagitious impiety of the Sodomites was impending
over his guests, which he wished to ward oil and was not
able, to such a degree may even that just man’s mind have
been disturbed, that he was willing to do that which, not
man’s fear with its misty tempest, but God’s Law in its
tranquil serenity, if it be consulted by us, will cry aloud,
must not be done, and will command rather that we be so
cautious not to sin ourselves, that we sin not through fear of

445

Some doings of holy men not to be followed.

any sins whatever of other men. For that just man, by contra
fearing other men’s sins, which cannot defile except such as
consent thereto, was so perturbed that he did not attend
to his own sin, in that he was willing to subject his daughters
to the lusts of impious men. These things, when we read in
holy Scriptures, we must not, for that we believe them done,
therefore believe them meet to be done ; lest we violate
precepts while we indiscriminately follow precedents. Or,
truly, because David swore to put Nabal to death, and, upon 1 Sam.
more considerate clemency, did it not, shall we therefore say25,22

* * 3d.

that he is to be imitated, so that we may swear to do a thing

which afterwards we may see to be not meet to be done ?

But as fear perturbed the one, so that he was willing to

prostitute his daughters, so did anger the other, that he swore

rashly. In short, if it were allowed us to inquire of them

both, by asking them to tell us why they did these things,

the one might answer, Fearful ness and trembling came upon Ps.55 5.

me, and darkness covered me; the other too might say,

Mine eye was troubled through wrath'': so that we should ps. 6, 7.

not marvel either that the one in the darkness of fear, or

the other with troubled eye, saw not what was meet to have

been seen, that they might not do what was not meet to have

been done.

22. And to holy David indeed it might more justly be
said, that he ought not to have been angry; no, not with one
however ungrateful and rendering evil for good ; yet if, as
man, anger did steal over him, he ought not to have let it so
prevail, that he should swear to do a thing which either
by giving way to his rage he should do, or by breaking
his oath leave undone. But to the other, set as he was amid
the libidinous frenzy of the Sodomites, who would dare to
say, ‘ Although thy guests in thine own house, whither to
enter in thou by most violent humanity hast compelled them,
be laid hold upon by lewd men, and being deforced be
carnally known as women, fear thou not a whit, care for
it not a whit, have no dread, no horror, no trembling ?’

What man, even a companion of those wretches, would dare
to say this to the pious host? But assuredly it would be

d Ps. 6, 7. turbatus est pree ira, as in LXX. Mine eye is consumed because
of grief. E.V.

446

CONTRA

MENDA-

CIUM.

Lot erred, from fear, David from anger.

most rightly said, ‘ Do what thou canst, that the thing be
not done which thou deservedly fearest : but let not this fear
of thine drive thee to do a thing which if thy daughters be
willing that it be done unto them, they will through thee do
wickedness with the Sodomites, if unwilling, will through
thee from the Sodomites sufTer violeuce. Commit not thou
a great crime of thine own, while thou dreadest a greater
crime of other men ; for be the difference as great as thou
wilt between thine own and that of others, this will be thine
own, that other men’s.’ Unless perchance in defending this
man one should so crowd himself into a corner, as to say,
‘ Since to receive a wrong is better than to do one, and those
guests were not about to do but to suffer a wrong, that just
man chose that his daughters should suffer wrong rather than
his guests, acting upon his rights as his daughters’ lord ; and
lie knew that it would be no sin in them, if the thing were
done, because they would but bear them which did the sin,
not consenting unto them, and so without sin of their own.
In fine, they did not offer themselves (albeit better females
than males) to be carnally known instead of those guests,
lest they should be rendered guilty, not by the suffering
of others’ lust, but by consenting of their own will : nor yet
did their father permit it to be done unto himself, when they
essayed to do it, because he would not betray his guests to
them, (albeit there had been less of evil, if it were done to
one man than to two;) but as much as he could he resisted,
lest himself also should be dcfded by any assent of his own,
though even if the frenzy of others’ lust had prevailed by
strength of body, it would not have defiled him so long as he
consented not. Now as the daughters sinned not, neither
did he sin in their persons, because he was not making them
to sin, if they should be deforced against their will, but only
to bear them that did the sin. Just as if he should offer his
slaves to be beaten by ruffians, that his guests might not
suffer the wrong of beating.’ Of which matter 1 shall not
dispute, because it would take long to argue, whether even a
master may justly use his light of power over his slave, so as
to cause an unoffending slave to be smitten, that his un¬
offending friend may not be beaten in his house by violent
bad men. But certainly, as concerning David, it is no wise

Our Lord’s precedent for withholding truth, not lying. 447

right to say that he ought to have sworn to do a thing which contra
afterwards he would perceive that he ought not to do.
Whence it is clear that we ought not to take all that we read
to have been done by holy or just men, and transfer the
same to morals, but hence too we must learn how widely
that saying of the Apostle extends, and even to what persons
it reaches : Brethren, if a man he overtaken in a fault, ye Gal.6,1.
which are spiritual restore such an one in the spirit of
meekness, considering thyself also, lest thou he tempted.

The being overtaken in a fault happens, either while one
does not see at the time what is right to be done, or while,
seeing it, one is overcome ; that is, that a sin is done, either
for that the truth is hidden, or for that infirmity compelleth.

23. But in all our doings, even good men are very greatly x.
embarrassed in the matter of compensative sins ; so that
these are not esteemed to be sins, if they have such causes
for the which they be done, and in the which it may seem
to be rather sin, if they be left undone. And chiefly as
concerning lies hath it come to this pass in the opinion of
men, that those lies are not accounted sins, nay rather are
believed to be rightly done, when one tells a lie for the
benefit of him for whom it is expedient to be deceived, or
lest a person should hurt others, who seems likely to hurt
unless he be got rid of by lies. In defence of these kinds of
lies, very many examples from holy Scripture are accounted
to lend their support. It is not, however, the same thing, to
hide the truth as it is to utter a lie. For although every one
who lies wishes to hide what is true, yet not every one who
wishes to hide what is true, tells a lie. For in general we
hide truths not by telling a lie, but by holding our peace.

For the Lord lied not when He said, I have many things to Johnl6,
say unto you, but ye cannot hear them now. He held His 12'
peace from true things, not spake false things ; for the
hearing of which truths He judged them to be less fit. But
if He had not indicated this same to them, that is, that they
were not able to bear the things which He was unwilling to
speak, He would indeed hide nevertheless somewhat of
truth, but that this may be rightly done we should per-
adventurc not know, or not have so great an example to

448 Abraham told no lie. J acob' s falsehood a figure.

contra confirm us. Whence, they who assert that it is sometimes
meet to lie, do not conveniently mention that Abraham did
Gen. 20, this concerning Sarah, whom he said to be his sister. For
2‘ 12' he did not say, She is not my wife, but he said, She is my
sister; because she was in truth so near akin, that she might
without a lie be called a sister. Which also afterwards he
confirmed, after she had been given back by him who had
taken her, answering him and saying, And indeed she is my
sister , by father, not by mother; that is, by the father’s
kindred, not the mother’s. Somewhat therefore of truth he
left untold, not told ought of falsehood, when he left wife
Gen. 26, untold, and told of sister. This also did his son Isaac : for
ch ^4 him t°° we know to have gotten a wife near of kin. It is
not then a lie, when by silence a true thing is kept back, but
when by speech a false thing is put forward.

24. Touching Jacob, however, that which he did at his
mother’s bidding, so as to seem to deceive his father, if with
diligence and in faith it be attended to, is no lie, but a
mystery. The which if we shall call lies, all parables also,
and figures designed for the signifying of any things soever,
which are not to be taken according to their proper meaning,
but in them is one thing to be understood from another, shall
be said to be lies : which be far from us altogether. For he
who thinks this, may also in regard of tropical expressions
of which there are so many, bring in upon all of them this
calumny ; so that even metaphor, as it is called, that is, the
usurped transferring of any word from its proper object to an
object not proper, may at this rate be called a lie. For
when he speaks of waving corn-fields, of vines putting forth
1 ‘ gem- gems', of the bloom of youth, of snowy hairs; without
raare‘ doubt the waves, the gems, the bloom, the snow, for that we
find them not in those objects to which we have from other
transferred these words, shall by these persons be accounted
l Cor. lies. And Christ a Rock, and the stony heart of the Jews ;

also, Christ a Lion, and the devil a lion, and innumerable
36, 26. such like, shall be said to be lies. Nay, this tropical ex-
5<c''0’ pression reaches even to what is called antiphrasis, as when
i Pet.5, a thing is said to abound which does not exist, a thing said
to be sweet which is sour ; lucus quod non luceat, Parcce

In Allegory , the thing really said is what is signified. 449

quod non parcant. Of which kind is that in holy Scripture, contra
If he will not bless e Thee to Thu face ; which the devil saith MENDA'
to the Lord concerning holy Job, and the meaning is, curse .

By which word also the feigned crime of Naboth is named
by his calumniators ; for it is said that he blessed f the king,
that is, cursed. All these modes of speaking shall be ac¬
counted lies, if figurative speech or action shall be set down
as lying. But if it be no lie, when things which signify one
thing by another are referred to the understanding of a
truth, assuredly not only that which Jacob did or said to his
father that he might be blessed, but that too which Joseph
spoke as if in mockery of his brothers, and David’s feigning Gen. 42.
of madness, must be judged lo be no lies, but prophetical
speeches and actions, to be referred to the understanding of
those things which are true ; which are covered as it were
with a garb of figure on purpose to exercise the sense of the
pious enquirer, and that they may not become cheap by
lying bare and on the surface. Though even the things
which we have learned from other places, where they are
spoken openly and manifestly, these, when they are brought
out from their hidden retreats, do, by our (in some sort)
discovering of them, become renewed, and by renewal sweet.

Nor is it that they are begrudged to the learners, in that
they are in these ways obscured; but are presented in a
more winning manner, that being as it were withdrawn, they
may be desired more ardently, and being desired may with
more pleasure be found. Yet true things, not false, are
spoken ; because true things, not false, are signified, whether
by word or by deed ; the things that are signified, namely, those
are the things spoken. They are accounted lies only because
people do not understand that the true things which are
signified are the things said, but believe that false things are
the things said. To make this plainer by examples, attend
to this very thing that Jacob did. With skins of the kids,
no doubt, he did cover his limbs ; if we seek the immediate
cause, we shall account him to have lied ; for he did this,
that he might be thought to be the man he was not : but if
this deed be referred to that for the signifying of which it

' * Job 2,5. benedixerit: as LXX. r 1 Kings 21, 10. 13. LX X. ivXe-
luXiyrru : E. V. ‘ curse.’ yr/xai : E. V. ‘ didst blasphemed

450 What Truths were signified in Jacob's deception.

contra was really done, by skins of the bids are signified sins ; by

5 'ct u m' " him who covered himself therewith, He who bare not His

own, but others’ sins. The truthful signification, therefore,

can in no wise be rightly called a lie. And as in deed, so

Gen.2“, also in word. Namely, when his father said to him, Who

~ ' ’ art thou , my son ? he answered, I am Esau, thy first-born.

This, if it be referred to those two twins, will seem a lie ;

but if to that for the signifying of which those deeds and

words are written, He is here to be understood, in His body,

which is His Church, Who, speaking of this thing, saith,

Luke 13, i/e shall see Abraham, and Isaac, and Jacob, and all

28 _ 3o ^ '

the prophets in the kingdom of God, and yourselves cast out.

And they shall come from the east and from the west and

from the north and from the south, and shall sit down in

the kingdom of God ; and, behold, there arc last which shall

be first, and there arc first which shall be last. For so in a

certain sort the younger brother did bear off the primacy of

the elder brother, and transfer it to himself. Since then
things so true, and so truthfully, be signified, what is there
here that ought to be accounted to have been done or said
lyingly ? For when the things which are signified are not in
truth things which are not, but which are, whether past or
present or future, without doubt it is a true signification, and
no lie. But it takes too long in the matter of this prophetical
1 enu- signification by stripping off the shell to search out all1,
cuncta herein truth hath the palm, because as by being signified
rimari they were fore-announced, so by ensuing have they become
clear.

xi. 25. Nor have 1 undertaken that in the present discourse,
as it more pertains to thee, who hast laid open the hiding-
places of the Priscillianists, so far as relates to their false
and perverse dogmas ; that they may not seem to have been
in such sort investigated as if they were meet to be taught,
not to be argued against. Make it therefore more thy work
that they be beaten down and laid low, as thou hast made it,
that they should be betrayed and laid open ; lest while we
wish to get at the discovery of men practising falsehood, we
allow the falsehoods themselves, as if insuperable, to stand
their ground ; when we ought rather even in the hearts of
latent heretics to destroy falsehoods, than by sparing false-

Falsehood affords a handle. Points of the Argument. 451

lioods to find out the deceivers who practise falsehood, contua
Moreover, among those dogmas of theirs which are to be
subverted, is this which they dogmatize, namely, that in
order to hide religion religious people ought to lie, to that
degree that not only concerning other matters, not pertaining
to doctrine of religion, but concerning religion itself, it is
meet to lie, that it may not become exposed to aliens; to
wit, that one may deny Christ, in order that one may in the
midst of His enemies be in secret a Christian. This impious
and nefarious dogma do thou likewise, I beseech thee,
overthrow; to bolster up which they in their argumentations
do gather from the Scriptures testimonies to make it appear
that lies are not only to be pardoned and tolerated, but even
honoured. To thee therefore it pertains, in refuting that
detestable sect, to shew that those testimonies of Scripture
are so to be received, that either thou slialt teach those to
be no lies which are accounted to be such, if they be under¬
stood in that manner in which they ought to be understood ;
or, that those are not to be imitated which be manifestly
lies ; or in any wise at last, that concerning those matters at
least which pertain to doctrine of religion, it is in no wise
meet to tell a lie. For thus are they truly from the very
foundation overthrown, while that is overthrown wherein
they lurk : that in that very matter they be judged least -fit
for us to follow, most fit to be shunned, in that they, for the
hiding of their heresy, do profess themselves liars. This it
is in them that must from the very first be assaulted, this
which is, as it were, their fitting bulwark must with blows of
Truth be battered and cast down. Nor must we afford them
another lurking-place, which they had not, wherein they
may take refuge, to wit, that being perhaps betrayed of them
whom they have essayed to seduce but could not, they
should sav, ‘ We only wanted to try them, because prudent
Catholics have taught that to find out heretics it is right to
do this.’ But it is necessary with somewhat more earnest
bespeaking of thy favour to say why this seems to me a
tripartite method of disputing against those who want to
apply the divine Scriptures as advocates of their lies ; to
wit, by shewing that some which are there accounted to be /

lies, are not what they are accounted, if rightly understood ;

o g 2

CONTnA

MENDA-

CIUM.

xii.

Gal. 2,
1.3. 14.

452 No example of falsehood in Saints of the New Testament.

next, that if there be there any manifest lies, they are not
meet to be imitated ; thirdly, contrary to all opinions of all
persons who think it pertains to the duty of a good man
sometimes to lie, that it must in every way be held that in
doctrine of religion there must in no wise a lie be told. For
these are the three things to follow up which I shortly before
recommended, and in some sort enjoined thee.

26. To shew then that some things in the Scriptures which
are thought to be lies are not what they are thought, if they
be rightly understood, let it not seem to thee to tell little
against them, that it is not from Apostolic but from Pro¬
phetical books that they find as it were precedents of lying.
For all those which they mention by name, in which each
lied, are read in those books in which not only words but
many deeds of a figurative meaning are recorded, because it
was also in a figurative sense that they were done. But in
figures that which is spoken as a seeming lie, being well
understood, is found to be a truth. The Apostles, however,
in their Epistles spoke in another sort, and in another sort
are written the Acts of the Apostles, to wit, because now
the New Testament was revealed, which was veiled in those
prophetic figures. In short, in all those Apostolic Epistles,
and in that large book in which their acts are narrated with
canonical truth, we do not find any person lying, such that
from him a precedent can be set forth by these men for
license of lying. For that simulation of Peter and Barnabas
with which they were compelling the Gentiles to Judaize, was
deservedly reprehended and set right, both that it might not
do harm at the time, and that it might not weigh with
posterity as a thing to be imitated. For when the Apostle
Paul saw that they walked not uprightly according to the
truth of the Gospel, he said to Peter in the presence of them
all, //' thou , being a Jew, livest as the Gentiles; and not as
do the Jews , how compellest thou the Gentiles to Judaize ?
But in that which himself did, to the intent that by retaining
and acting upon certain observances of the law after the
Jewish custom he might shew that he was no enemy to the Law
and to the Prophets, far be it from us to believe that he did
so as a liar. As indeed concerning this matter his sentence
is sufficiently well known, whereby it was settled that neither

St. Peter ami St. Barnabas corrected by St. Paul. 453

Jews who then believed in Christ were to be prohibited from contra
the traditions of their fathers, nor Gentiles when they became
Christians to be compelled thereunto : in order that those
sacred rites1 which were well known to have been of God ‘‘sacra-

TTlPTlt?^*

enjoined, should not be shunned as sacrileges ; nor yet
accounted so necessary, now that the New Testament was
revealed, as though without them whoso should be converted
unto God, conld not be saved. For there were some who
thought so and preached, albeit after Christ’s Gospel re¬
ceived ; and to these had feignedly consented both Peter
and Barnabas, and so were compelling the Gentiles to
Judaize. For it was a compelling, to preach them to be so
necessary as if, even after the Gospel received, without them
were no salvation in Christ. This the error of certain did
suppose, this Peter’s fear did feign, this Paul’s liberty did
beat down. What therefore he saith, I am made all things l Con 9,
to all , that I might gain all, that did he, by suffering with " '
others, not by lying. For each becomes as though he were
that person whom he would fain succour, when he succoureth
with the same pity wherewith he would wish himself to be
succoured, if himself were set in the same misery. Therefore
he becomes as though he were that person, not for that he
deceives him, but for that he thinks himself as him. Whence
is that of the Apostle, which 1 have before rehearsed, Brethren, Gal.6,1.
if a man be overtaken in a fault, ye which are spiritual re¬
store such an one in the spirit of meekness, considering thyself'
lest thou also be tempted. For if, because he said, To the iCor.9,
Jews became I as a Jew, and to them which were under the '
laic as under the law, he is therefore to be accounted to
have in a lying manner taken up the sacraments of the old
law, he ought in the same manner to have taken up, in a
lying way, the idolatry of the Gentiles, because he hath said
that to them which were without law he became as without
law ; which thing in any wise he did not For he did not
any where sacrifice to idols or adore those figments and not
rather freely as a martyr of Christ shew that they were to be
detested and eschewed. From no apostolic acts or speeches,
therefore, do these men allege things meet for imitation as
examples of lying. From prophetical deeds or words}
then, the reason why they seem to themselves to have what

454 Meaning of our Lord's seeming sometimes not to know.

45.
Johnl 1,
34.

contra they may allege, is only for that they take figures prenun-
ciative to be lies, because they are sometimes like unto lies.
But when they are referred to those things for the signifying
of which they were so done or said, they are found to be
significations full of truth, and therefore in no wise to be lies.
A lie, namely, is a false signification with will of deceiving.
But that is no false signification, where, although one thing is
signified by another, yet the thing signified is a true thing, if
it be rightly understood.

xiii. 27. There are some things of this sort even of our Saviour
in the Gospel, because the Lord of the Prophets deigned to
be Himself also a Prophet. Such are those where, concerning
Lake 8, the woman which had an issue of blood, He said, Who
touched Me ? and of Lazarus. Where have ye laid him ?
He asked, namely, as it not knowing that which in any wise
He knew. And He did on this account feign that He knew
not, that He might signify somewhat else by that liis seeming
ignorance : and since this signification was truthful, it was
assuredly not a lie. For those were signified, whether by
her which had the issue, or by him which had been four
days dead, whom even He Who knew all things did in a
certain sort know not. For both she bore the type of the
people of the Gentiles, whereof the prophecy had gone
Pr. 18, before, A people whom I have not known hath served Me:

,• and Lazarus, removed from the living, did as it were in that
place lie in significative similitude where He lay, Whose
voice that is, / am cast out of the sight of thine eyes. And
with that intent, as though it were not known by Christ, both
who she was, and where he was laid, by llis words of inter¬
rogating a figure was enacted, and by truthful signification
all lying left apart.

28. Hence is also that which thou hast mentioned that
they speak of, that the Lord Jesus, after He was risen,
walked in the way with two disciples ; and upon their
drawing near to the village whither they were going, He
made as though He would have gone further: *vhere the
Luke-24, Evangelist, saying, But He Himself feigned that He would
. jin nL, go further, hath put that very word in which liars too greatly
delight, that they may with impunity lie : as if every thing
that is feigned is a lie, whereas in a truthful way, lor the

44.

‘ servi
vitJ

Ps. 31,
22.

Parables. Our Lord's feigning He would go farther. 455

sake of signifying one thing by another, so many things use to contra
be feigned. If then there had been no other thing that
Jesus signified, in that He feigned to be going further, with ~
reason might it be judged to be a lie: but then if it be
rightly understood and referred to that which He willed
to signify, it is a mystery. Else will all things be lies which,
on account of a certain similitude of things to be signified,
although they never were done, are related to have been done.

Of which sort is that concerning the two sons of one man, Lukeis
the elder who tarried with his father, and the younger who11 ' 32,
went into a far country, which is narrated so much at length.

In which sort of fiction, men have put even human deeds or
words to irrational animals and things without sense, that by
this sort of feigned narrations but true significations, they
might in more winning manner intimate the things which
they wished. Nor is it only in authors of secular letters, as
in Horace, that mouse speaks to mouse, and weasel to fox, Serm. i
that through a fictitious narration a true signification may bel','^?ls
referred to the matter in hand ; whence the like fables of
iEsop being referred to the same end, there is no man so
untausrht as to think thev oneht to be called lies : but in

456

Some bad examples left to our own judgment.

CONTRA that Christ did lie by feigning, who denieth that He fulfilled
««A- by doing that which He signified.

-29. Because, therefore, lying heretics find not in the
books of the New Testament any precedents of lying which
are meet to be imitated, they esteem themselves to be most
copious in their disputation wherein they opine that it is
right to lie, when from the old prophetical books, because it
doth not appear therein, save to the few who understand, to
what must be referred the significative sayings and doings
which as such be true, they seem to themselves to find out
and allege many that be lies. But desiring to have, where¬
with they may defend themselves, precedents of deceit
seeminglv meet to be imitated, they deceive themselves, and
Ps. 27, their iniquity lieth unto itself g. Those persons, however, of
12‘ whom it is not there to be believed that they wished to
prophesy, if in doing or saying they feigned aught with will
of deceiving, however it may be that from the very things
also which they did or said somewhat prophetical may
be shapen out, being by His omnipotence afore deposited
therein as a seed and pre-disposed, W ho knoweth how to
turn to good account even the ill-deeds of men, yet as lar as
regards the persons themselves, without doubt they lied.
But they ought not to be esteemed meet for imitation simply
for that they are found in those books which are deservedly
called holy and divine: for those books contain the record of
both the ill deeds and the good deeds of men ; the one to be
eschewed, the other to be followed after : and some are
so put, that upon them is also sentence passed ; some, with
no judgment there expressed, are left permitted for us to
judge of: because it was meet that we should not only
be nourished by that which is plain, but exercised by that
which is obscure.

30. But why do these persons think they may imitate
Gen. 38, Tamar telling a lie, and not think they may imitate Judah
14 — 18. committing fornication ? For there they have read both,
and nought of these hath that Scripture either blamed or
praised, but has merely narrated both, and to our judgment

g Ps. 26, (Heb. 27,) 12. ‘ mentitur a lnurri. Heb. and E. V. ‘And
rorum ini'/uitas sibi.1 LXX. i\pturara n such as breathe out cruelty.

457

A just lie the same as a just injustice.

dismissed both : but it is marvellous if it hath permitted contra
ought of these to be imitated with impunity. Foi, that CIUM-
Tamar not through lust of playing the harlot, but through
wish of conceiving seed, did tell the lie, we know. But
fornication also, howbeit Judahs was not such, yet some
man’s may be such whereby to procure that a man may be
delivered, ]ust as her lie was in order that a man might
be conceived ; is it right then to commit fornication on this
account, if on that account it is thought that it was right to
lie ? Not therefore concerning lying only, but concerning all
works of men in which there arise as it were compensative
sins, must we consider what sentence we ought to pass; lest
we open a way not only to small sins whatsoever, but even to
all wickednesses, and there remain no outrageous, flagitious,
sacrilegious deed, in which there may not arise a cause upon
which it may rightly seem a thing meet to be done, and so
universal probity of life be by that opinion subverted.

31. But he who says that some lies are just, must be xv.
judged to say no other than that some sins are just, and
therefore some things are just which are unjust: than which
what can be more absurd ? For whence is a thing a sin, but
for that it is contrary to justice ? Be it said then that some
sins are great, some small, because it is true ; and let us not
listen to the Stoics who maintain all to be equal : but to say
that some sins are unjust, some just, what else is it than to
say that there be some unjust, some just iniquities ? When
the Apostle John saith, Every man uho doeth sin, doetli alsoi John
iniquity, and sin is iniquity. It is impossible theietoie that
a sin should be just, unless when we put the name of sin
upon another thing in which one doth not sin, but either
doeth or suffereth ought for sin. Namely, both sacrifices for
sins are named ‘ sins,’ and the punishments of sins are
sometimes called sins. These doubtless can be understood
to be just sins, when just sacrifices are spoken of, or just
punishments. But those things which are done against
God’s law cannot be just. It is said unto God, Thy law is ps. 119,
truth: and consequently, what is against truth cannot be U2'
just. Now who can doubt that every lie is against truth ?
Therefore there can be no just lie. Again, what man doth
not see clearly that every thing which is just is of the truth ?

CONTRA

458 How far sin is excused through a good intent.

And John crieth out, No lie is of the truth. No lie therefore
— - is just. Wherefore, when from holy Scriptures are proposed
1 John to us examples of lying, either they are not lies, but are
2’ 21- thought to be so while they are not understood ; or, if lies
they be, they are not meet to be imitated, because they
cannot be just.

32. But, as for that which is written, that God did good to
Exod. l.the Hebrew midwives, and to Rahab the harlot of Jericho;
Jo‘di2‘>' this '"r£ls not because they lied, but because they were
and 6, merciful to God’s people. That therefore which was re¬
warded in them was, not their deceit, but their benevolence ;
mentis,- benignity of mind, not iniquity of lying. For, as it would
t/ic/iti- nol pe marvellous and absurd if God on account of good

entis. ' ' °

works after done by them should be willing to forgive some
evil works at another time before committed, so it is not to
be marvelled at that God beholding at one time, in one
cause, both these, that is, the thing done of mercy and the
thing done of deceit, did both reward the good, and for the
sake of this good forgive that evil. For if sins which are
done of carnal concupiscence, not of mercy, are for the sake
1 dimit- of after works of mercy remitted1, why are not those through
tuntur. mevp Gf mercy remitted which of mercy itself are committed?
For more grievous is a sin which with purpose of hurting,
than that which with purpose of helping, is wrought. And
consequently if that is blotted out by a work of mercy
thereafter following, why is this, which is less heinous,
not blotted out by the mercy itself of the man, both going
before that lie may sin, and going along with him while he
sins ? So indeed it may seem : but in truth it is one thing
to say, ‘ 1 ought not to have sinned, but I will do works of
mercy whereby I may blot out the sin which I did before
and another to say, ‘ I ought to sin, because 1 cannot else
shew mercy.’ It is, 1 say, one thing to say, ‘ Because we
have already sinned, let us do good,’ and another to say,
‘ Let us sin, that we may do good.’ There it is said, ‘ Let
Rom. 3, us do good, because we have done evil but here, Let us do
evil that good may come. And, consequently, there we have
to drain off the sink of sin, here to beware of a doctrine
w hich teachelh to sin.

33. It remains then that we understand as concerning

Examples of Rahab and, the Hebrew Midwives. 459

those women, whether in Egypt or in Jericho, that for their contra
humanity and mercy they received a reward, in any wise CI‘UM
temporal, which indeed itself, while they wist not of it, should
by prophetical signification prefigure somewhat eternal.

But whether it be ever right, even for the saving of a man’s
life, to tell a lie, as it is a question in resolving which even
the most learned do weary themselves, it did vastly surpass
the capacity of those poor women, set in the midst of those
nations, and accustomed to those manners. Therefore their
ignorance in this as well as in those other things of which
they were alike unknowing, but which are to be known by
the children not of this world but of that which is to come,
the patience of God did bear withal: Who yet, for their
human kindness which they had shewn to His servants,
rendered unto them rewards of an earthly sort, albeit signi¬
fying somewhat of an heavenly. And Rahab, indeed, delivered
out of Jericho, made transition into the people of God,
where, being proficient, she might attain to eternal and
immortal prizes which are not to be sought by any lie. Yet at xvi.
that time when she did for the Israelite spies that good,
and, for her condition of life, laudable work, she was not as
yet such that it should be required of her, In your mouth let Matt. 5,
Yen be yea , A 'ay nay. But as for those midwives, albeit ''
Bebrewesses, if they savoured only after the flesh, what or
how great is the good they got of their temporal reward in
that they made them houses, unless by making proficiency
they attained unto that house of which is sung unto God,
Blessed are they that dwell in thine house; for ever and Ps. 84,
ever they will praise thee? It must be confessed, however,4-
that it approacheth much unto righteousness, and though
not yet in reality, yet even now in respect of hopefulness and
disposition that mind is to be praised, which never lies
except with intention and will to do good to some man, but
to hurt no man. But as for us, when we ask whether it be
the part of a good man sometimes to lie, we ask not con¬
cerning a person pertaining to Egypt, or to Jericho, or to
Babylon, or still to Jerusalem itself, the earthly, which is in Gat. 4,
bondage with her children ; but concerning a citizen of that20-26-
city which is above and free, our mother, eternal in the

heavens. And to our asking it is answered, No lie is of the t John-2,

21.

460 Ho iv the Midwives and Rahab might have acted.

coni n a truth. The sons of that city, are sons of the Truth. That
M™;1' city’s sons are they of whom it is written, In their mouth teas
Rev. \ 4, found no lie: son of that city is he of whom is also written,
prOT A son receiving the icord shall be far from destruction : but
29, 27. receiving , he hath received that for himself, and nothing
(not in false proceedeth out of his mouth. These sons of Jerusalem
Hebrew) on high, and of the holy city eternal, if ever, as they be
men, a lie of what kind soever doth worm itself into them,
they ask humbly for pardon, not therefrom seek moreover
glory.

xvii. 34. But some man will say, Would then those midwives
and Rahab have done better if they had shewn no mercy,
by refusing to lie? Nay verily, those Hebrew women, if they
were such as that sort of persons of whom we ask whether
they ought ever to tell a lie, would both eschew to say ought
false, and would most frankly refuse that foul service of
killing the babes. But, thou wilt say, themselves would die.
Yea, but see what follows. They would die with an heavenly
habitation for their incomparably more ample reward than
those houses which they made them on earth could be: they
would die, to be in eternal felicity, after enduring of death
for most innocent truth. What of her in Jericho ? Could
she do this? Would she not, if she did not by telling a lie
deceive the enquiring citizens, by speaking truth betray the
lurking guests? Or could she say h to their questionings,
1 know where they are; but I fear God, I will not betray
them? She could indeed say this, were she already a true
Jolni i, Jsraelitess in whom was no guile: which thing she was about
l7' to be, when through the mercy of God passing over into the
city of God. But they, hearing this (thou will say), would
slay her, would search the house. But did it follow that
they would also find them, whom she had diligently con¬
cealed ? For in the foresight of this, that most cautious
woman had placed them where they would have been able to
remain undiscovered if she, telling a lie, should not be
believed. So both she, if after all she had been slain by
her countrymen for the work of mercy, would have ended
p8. 1 16, this life, which must needs come to an end, by a death precious
15' in the sight of the Lord, and towards them her benefit had
b MSS. and edd. ‘ An posset but Ben. propose ‘ an non posset,’ ‘ Could she not ?’

Providence must in any case be trusted at last. 461

not been in vain. But, thou wilt say, ' What if the men contra
who sought them, in their thorough- going search, had come C1PM.
to the place where she had concealed them?’ In this fashion
it may be said: What if a most vile and base woman, not only
telling, but swearing a lie, had not got them to believe her ?

Of course even so would the things have been like to come
to pass, through fear of which she lied. And where do we
put the will and power of God ? or haply was He not able to
keep both her, neither telling a lie to her own townsmen, nor
betraying men of God, and them, being His, safe from all
harm? For by Whom also after the woman’s lie they were
guarded, by Him could they, even if she had not lied, have
in any wise been guarded. Unless perchance we have
forgotten that this did come to pass in Sodom, where males
burning towards males with hideous lust could not so much
as find the door of the house in which were the men they
sought; when that just man, in a case altogether most simi¬
lar, would not tell a lie for his guests, whom he knew not to
be Angels, and feared lest they should suffer a violence worse
than death. And doubtless, he might have given the seekers
the like answer as that woman gave in Jericho. For it was
in precisely the like manner that they sought by interro¬
gating. But that just person was not willing that for the
bodies of his guests his soul should be spotted by his own
telling of a lie, for which bodies he was willing that the
bodies of his daughters by iniquity of others’ lust should be
deforced. Let then a man do even for the temporal safety Gen. 19,
of men what he can ; but when it comes to that point that to
consult for such saving of them except by sinning is not in
his power, thenceforth let him esteem himself not to have
what he may do, when he shall perceive that only to be left
him which he may not rightly do. Therefore, touching
Rahab in Jericho, because she entertained strangers, men of
God, because in entertaining of them she put herself in peril,
because she believed on their God, because she diligently
hid them where she could, because she gave them most
faithful counsel of returning by another way, let her be
praised as meet to be imitated even by the citizens of Jeru¬
salem on high. But in that she lied, although somewhat
therein as prophetical be intelligently expounded, yet not as

contra

M ENDA-
CIUM.

1 or ‘Ba¬
lance’

xviii.

462 Diet ini us' s precedents. Embarrassing cases.

meet to be imitated is it wisely propounded : albeit that God
hath those good things memorably honoured, this evil thing
mercifully overlooked.

35. Since these things are so, because it were too long to
treat thoroughly of all that in that ‘ Pound1 ’ of Dictinius are
set down as precedents of lying, meet to be imitated, it
seemeth to me that this is the rule to which not only these,
but whatever such there be, must be reduced. Namely,
either what is believed to be a lie must be shewn not to be
such ; whether it be where a truth is left untold, and yet no
falsehood told; or where a true signification willeth one
thing to be understood of another, which kind of figurative
either sayings or doings abounds in the prophetical writings.
Or, those which arc convicted to be lies, must be proved to
be not meet to be imitated : and if any (as other sins) should
stealthily creep in upon us, we are not to attribute righte¬
ousness to them, but to ask pardon for them. So indeed it
seems to me, and to this sentence the things above disputed
do compel me.

36. But for that we are men and among men do live, and
I confess that 1 am not yet in the number of them whom
compensative sins embarrass not, it oft befalleth me in human
affairs to be overcome by human feeling, nor am 1 able to
resist when it is said to me, ‘ Lo, here is a sick man in peril
of his life with a grievous disease, whose strength will no
more be able to bear it, if the death of his only and most
dear son be announced to him; he asks of thee whether his
son liveth, and thou knowest that he is departed this life;
what wilt thou reply, when, whatever thou shalt say beside
one of these three; either, He is dead; or, lie liveth; or,
I know not; he believes no other than that he is dead;
which thing he perceives thee to be afraid to tell, and un¬
willing to tell a lie ? It conies to the same thing, if thou
altogether hold thy peace. But of those three, two are false,
lie liveth, and, I know not; and they cannot be said by
thee but by telling a lie. Whereas if thou shalt say that one
thing which is true, that is, that he is dead, and the man be
so perturbed that death follow, people will cry out that thou
hast killed him. And who can bear men casting up to him
what a mischief it is to shun a lie that might save life, and

Truth no more chargeable with results than any virtue. 463

to choose truth which murders a man? I am moved by contra
these objections exceedingly, but it were marvellous whether
also wisely. For, when I shall set before the eyes of my
heart (such as they be) the intellectual beauty of Him outintel-
of Whose mouth nothing false proceedeth, albeit where truth j^bl’
in her radiance doth more and more brighten upon me, there
my weak and throbbing sense is beaten back : yet I am with
love of that surpassing comeliness so set on fire, that I
despise all human regards which would thence recal me.

But it is much that this affection persevere to that degree,
that in temptation it lack not its effect. Nor doth it move
me, while contemplating that luminous Good in which is no
darkness of a lie, that, when we refuse to lie, and men through
hearing of a truth do die, truth is called a murderer. For, if
a lewd woman crave of thee the gratification of her lust, and,
when thou consentest not, she perturbed with the fierceness
of her love should die, will chastity also be a murderer? Or,
truly, because we read, We are a sweet savour of Christ in 2 Cor. 2,
every place, both in them which are saved and in them lo‘ 1G‘
which perish; to the one, indeed, a savour of life unto life, to
others a savour of death unto death ; shall we pronounce
even the savour of Christ to be a murderer ? But, for that
we, being men, are in questions and contradictions of this
sort for the most part overcome or wearied out by our feeling
as men, for that very reason hath the Apostle also presently
subjoined, And who is sufficient for these things?

37. Add to this, (and here is cause to cry out more pite¬
ously,) that, if once we grant it to have been right for the
saving of that sick man’s life to tell him the lie, that his son
was alive, then, by little and little and by minute degrees,
the evil so grows upon us, and by slight accesses to such a
heap of wicked lies does it, in its almost imperceptible en¬
croachments, at last coine, that no place can ever be any
where found on which this huge mischief, by smallest additions
rising into boundless strength, might be resisted. Where¬
fore, most providently is it written, He that despiseth small Ecclus.
things shall fall by little and little. Nay more: for these19’
persons who are so enamoured of this life, that they hesitate
not to prefer it to truth, that a man may not die, say rather,
that a man who must some time die may die somewhat later,

CONTRA

MF.NDA-

CIUM.

1 sacra-

men-

tum’

1 John
2, 21.

xix.

464 Lying about Religion a kind of perjury.

would have us not only to lie, but even to swear falsely ; to
wit, that, lest the vain health of man should somewhat more
quickly pass away, we should take the name of the Lord our
God in vain! And there are among them learned men who
even fix rules, and set bounds when it is a duty, when not a
duty, to commit perjury ! O, where are ye, fountains of tears ?
And what shall we do ? whither go ? where hide us from the
ire of truth, if we not only neglect to shun lies, but dare
moreover to teach perjuries? For look they well to it, who
uphold and defend lying, what kind, or what kinds, of lying
they shall delight to justify : at least in the worship of God
let them grant that there must be no lying; at least let them
keep themselves from perjuries and blasphemies; at least
there, where God’s name, where God as witness, where God’s
oath is interposed, where God’s religion is the matter of dis¬
course or colloquy, let none lie, none praise, none teach
and enjoin, none justify a lie : of the other kinds of lies let
him choose him out that which he accouuteth to be the mildest
and most innocent kind of lying, he who will have it to be
right to lie. This I know, that even he who teaches that it
is meet to tell lies, wishes to be thought to teach a truth.
For if it be false which he teaches, who would care to give
heed to false doctrine, in which both he deceives that teaches
and he is deceived that learns? lint if, in order that lie may
be able to find some disciple, he upholds that he teaches a
truth when he teaches that it is meet to lie, how will that lie
be of the truth, when the Apostle John reclaimeth, No lie. is
of the truth? It is therefore not true, that it is sometimes
right to lie ; and that which is not true to no man is at all to
be persuaded.

38. But infirmity pleadeth its part, and with favour of the
crowds proclaims itself to have a cause invincible. Where
it contradicts, and says, ‘ What way is there among men,
who without doubt by being deceived are turned aside
from a deadly harm to others or themselves, to succour men
in peril, if our affection as men may not incline us to lie ?’
If it will hear me patiently, this crowd of mortality, crowd of
infirmity, l will say somewhat in answer on the behalf of truth.
Surely at the least pious, true, holy chastity is not otherwise
than of the truth : and whoso acts against it, acts against

Truth cannot persuade to lying. On no plea blaspheme. 465

truth. Why then, if otherwise it be not possible to succour contha
tuen in peril, do I not also commit whoredom, which is
therefore contrary to truth, for that it is contrary to chastity,
and yet, to succour men in peril, do speak a lie which most
openly is contrary to truth itself? Wherein hath chastity so
highly deserved at our hands, and truth offended us ?

When all chastity is of the truth, and not the body’s but the
mind’s chastity is truth, yea, in the mind dwelleth even the
body’s chastity. Lastly, as I shortly before said, and say
again, whoever for the recommending and defending of any
lie speaks against me, what speaks he, if he speaks not truth ?

Now if he is therefore to be heard because he speaks truth,
how wishes he to make me, by speaking truth, a liar? How
does lying take unto itself truth as its patroness ? Or, is it
for her own adversary that she conquers, that by herself she
may be conquered ? Who can bear this absurdity ? In no
wise therefore may we say, that they who assert that it is
sometimes right to lie, in asserting that are truthful ; lest,
what is most absurd and foolish to believe, truth should
teach us to be liars. For what sort of thing is it, that no
man learns of chastity that we may commit adultery; that we
may offend God none learns of piety ; that we may do any
man harm, none learns of kindness ; and that we may tell
lies, we are to learn of truth ! But then if this thing truth
teaches not, it is not true ; if not true, it is not meet to be
learned ; if not meet to be learned, never therefore is it meet
to tell a lie.

39. But, some man will say, Strong meat is for them that Heb. 5,
are perfect. For in many things a relaxation by way of14'
indulgence is allowed to infirmity, although in her utmost
sincerity the things be no-wise pleasing to truth. Let him
say this, whoever dreads not the consequences which are
to be dreaded, if once there shall be in any way any lies
permitted. In no wise, however, must they be permitted to
climb up to such a height as to reach to perjuries and blas¬
phemies : nor must any plea whatever be held out, for which
it should be right that peijury should be committed, or, what
is more execrable, that God should be blasphemed. For it
does not follow that because the blaspheming is only in
pretence and a lie, therefore He is not blasphemed. For at

h h

466 Ignorance anilpretence compared. Lying for another's soul.

contra this rate it might be said that perjury is not committed,
CIVM because it is by a lie that it is committed: for who can be
by truth a perjurer? So also bv truth can no man be a
blasphemer. Doubtless it is a milder kind of false swearing,
when a person does not know that thing to be false and
believes it to be true, which he swears : like as also Saul
l Tim.l, blasphemed more excusably, because he did it ignorantly.
But the reason why it is worse to blaspheme than to perjure
one’s self, is, that in false swearing God is taken to witness a
false thing, but in blaspheming false things are spoken of
God Himself. Now by so much is a man more inexcusable,
whether perjurer or blasphemer, by how much the more,
while asserting the things wherein they perjure or blaspheme,
they know or believe them to be false. Whoever therefore
says that for an imperilled man’s temporal safety or life a lie
may be told, doth too much himself swerve from the path of
eternal safety and life, if he says that on that behalf one may
even swear by God, or even blaspheme God.
xx. 40. But sometimes a peril to eternal salvation itself is put
1 o/>po- forth against ns1; which peril, they cry out, we by telling a
nitur‘ lie, if otherwise it cannot be, must ward off. As, for instance,
if a person who is to be baptized be in the power of impious
and infidel men, and cannot be got at that he may be washed
with the laver of regeneration, but by deceiving his keepers
with a lie. From this most invidious cry, by which we are
compelled, not for a man’s wealth or honours in this world
which are fleeting by, not for the life itself of this present
time, but for the eternal salvation of a human being, to tell a
lie, whither shall I betake me for refuge but unto thee,
2 propo- O truth? And by thee is put forth before me2, Chastity.
nU"r' For why, if those keepers may be enticed to admit us to
baptize the man, by our committing lewdness, do we refuse
to do things contrary to chastity, and yet, if by a lie they may
be deceived, consent to do things contrary to truth? when
without doubt no man would faithfully think chastity amiable,
but because it is enjoined of truth ? So then, to get at a man to
baptize him, let the keepers be deceived by lying, if truth
bid it. But how can truth bid in order that a man may be
baptized, that we should tell a lie, if chastity biddeth not, in
order that a man be baptized, that we should commit whore-

Truth to be kept as chastity. All sin called lying. 467

dom? Now why doth chastity not bid this, but because this contra.
truth teacheth not? If then, save what truth teacheth, we
ought not to do, when truth teacheth not even for the sake —
of baptizing a man to do what is contrary to chastity, how
shall she teach us to do for the sake of baptizing a man
what is contrary to herself, the truth ? But like as eyes not
strong enough to look upon the sun yet do gladly look upon
the objects which are by the sun enlightened, so, souls which
have already strength to delight in the beauty of chastity are
yet not straightway able to consider in her very self that
truth whence chastity hath her light, insomuch that when it
cometh to the doing of somewhat that is adverse to truth,
they should so start back in horror as they do start back
in horror if ought be proposed to be done that is adverse
to chastity. But that son, who, receiving the word shall
be far from perdition, and nothing false cometh forth ofProv.29,
his mouth, accounts it as much debarred from him if, to2'-Lat’
the succouring of his fellow man he be urged to pass
through a lie, as if it were through the deed of lewdness.

And the Father heareth and granteth his prayer that he
may avail without a lie to succour whom the Father Him¬
self, Whose judgments are unsearchable, willeth to be suc¬
coured. Such a son therefore so keeps watch against a lie,
as he doth against sin. For indeed sometimes the name of
lie is put for the name of sin: whence is that saying, All Ps. 116,
men are liars. For it is so said, as if it were said, All men11'
are sinners. And that : But if the truth of God hath abounded Rom. 3,
through my lie. And therefore, when he lies as a man he
sins as a man, and will be held by that sentence in which it
is said, All men are liars; and, If we say that we hare no 1 John
sin, we deceive ourselves, and the truth is not in us. But 8>
when nothing false cometh forth of his mouth, according to
that grace will it so be, of which is said: He that is born of\ John
God, sinneth not. Foi were this nativity by itself alone in3’9,
us, no man would sin : and when it shall be alone, no man
will sin. But now, we as yet drag on that which we were
born corruptible : although, according to that which we are
new-born, if we walk aright, from day to day we are renewed 2 Cor.
inwardly. But when this corruptible shall have put on in- fcor is

H h 2 53—56.’

408 Even adulterers sometimes fear perjury.

contra corruption, life will swallow it up wholly, and not a sting of

'cicm*' death will remain. Now this sting of death is sin.
xxj 41. Either then we are to eschew lies by right doing, or
to confess them by repenting : but not, while they unhappily
abound in our living, to make them more by teaching also.
But let him who thinks this, choose out whereby he may
help his fellow man being in peril, to what safety he will,
what kinds soever of lies ; provided yet even of such men we
obtain our demand, that upon no cause must we be carried
on to false-swearing and to blaspheming. These wicked¬
nesses at least let us judge either greater than deeds of
lewdness, or certainly not smaller. For indeed it is worth
thinking of, that very often men, where they suspect them of
adultery, challenge their wives to an oath : which surely
they would not do, unless they believed that even they who
were not afraid to perpetrate adultery, might be afraid of
perjury. Because in fact also some lewd women who were
not afraid by unlawful embraces to deceive their husbands,
have been afraid to call God deceitfully to witness unto those
same husbands whom they had deceived. What cause then
can there be, that a chaste and religious person should be
unwilling by adultery to help a man to baptism, yet be
willing to help him by peijury, which even adulterers are
wont to dread? And then, if it be shocking to do this by
peijuring one’s self, how- much rather by blaspheming ? Far
be it then from a Christian to deny and blaspheme Christ, that
he may make another man a Christian ; and by losing him¬
self seek to find one, whom, if he teach him such things, he
may cause to be lost when found. The book then which is
called ‘ the Pound,’ thou must in this method refute and
destroy ; namely, that head of it in which they dogmatize
that for the purpose of concealing religion a lie may be
told, this thou shalt understand must be the first to be
amputated; in such manner, that their testimonies by which
they labour to advance the Holy Books as patrons of their
lies, thou must demonstrate partly not to be lies, partly,
even those which are such, to be not meet to be imitated:
and if infirmity usurps to herself thus much, that somewhat
shall be venially permitted unto her which truth approve not,

Sin not to be committed to detect sin.

469

yet that thou unshakenly hold and defend, that in divine contra
religion it is at no time whatever right to tell a lie. And, as CIUM>
for concealed heretics, that, as we are not to find out con- "
cealed adulterers by committing of adulteries, nor murderers
by committing of murders, nor practisers of black arts by male-
practising of black arts, so neither must we seek to find out
liars by telling lies or blasphemers by blaspheming : accord¬
ing to the reasonings which we have in this volume so
copiously set forth, that unto the goal of the same, which we
fixed to be in this place, we have with difficulty come at
last.

S. AUGUSTINE

THE WORK OF MONKS.

From the Retractations, ii. 21.

To write the Book on the Work of Monks, the need which compelled
me was this. When at Carthage there had begun to he monasteries,
some maintained themselves hy their own hands, obeying the Apostle;
hut others wished so to live on the oblations of the faithful, that
doing no work whence they might either have or supply the neces¬
saries of life, they thought and boasted that they did rather fulfil the
precept of the Gospel, where the Lord saith, Behold the fowls of heaven
and the lilies of the field, Matt. vi. 26. Whence also among laics
of inferior purpose, hut yet fervent in zeal, there had begun to arise
tumultuous contests, whereby the Church was troubled, some defending
the one, others the other part. Add to this, that some of them who
were for not working, wore their hair long. Whence contentious between
those who reprehended and those who justified the practice, were, ac¬
cording to their paity affections, increased. On these accounts the
venerable old Aurelius, Bishop of the Church of the same city, desired
me to write somewhat of this matter ; and 1 did so. This hook begins,
“ Jussioni turn, sancte frater Aureli.”

This work is placed in the Retractations next after that ‘ On the Good of
Marriage,’ which belongs to the year 401.

1. Thy bidding, holy brother Aurelias, it was meet that
1 should comply withal, with so much the more devotion, by
how much the more it became clear unto me Who, out of
thee, did speak that bidding. For our Lord Jesus Christ,
dwelling in thine inner part, and inspiring into thee a
solicitude of fatherly and brotherly charity, whether our

Argument of Monks against manual labour. 471

sons and brothers the monks, who neglect to obey blessed de
Paul the Apostle, when he saith, If any will not work,
neither let him eat, are to have that licence permitted unto cho-
them; He, assuming unto His work thy will and tongue, hath -

0 ■' . “ 2 Thess.

commanded me out of thee, that I should hereof write some- 3, to.
what unto thee. May He therefore Himself be present with
me also, that I may obey in such sort that from His gift,
in the very usefulness of fruitful labour, I may understand
that I am indeed obeying Him.

2. First then, it is to be seen, what is said by persons of
that profession, who will not work : then, if we shall find
that they think not aright, what is meet to be said for their
correction ? ‘ It is not,’ say they, ‘ of this corporal work in
which either husbandmen or handicraftsmen labour, that the
Apostle gave precept, when he said, If any will not work,
neither let him eat. For he could not be contrary to the
Gospel, where the Lord Himself saith, Therefore I say ?<«/oMatt. 6,
you, be not solicitous for your life, what ye shall eat, neither 2o— 34'
for your body, what ye shall put on. Is not the life more
than meat, and the body than raiment ? Consider the fowls
of heaven, that they sow not, nor reap, nor gather into barns ;
and your heavenly Father feedeth them. Are not ye rather
of more worth than they? But who of you by taking thought
can add to his stature one cubit ? And concerning raiment,
why are ye solicitous ? Consider the lilies of the field, how
they groic ; they labour not, neither spin ; but I say unto
you, that not even Solomon in all his glory was arrayed like
one of these. But if the grass of the field, which to-day is,
and to-morrow is cast into the oven, God so clotheth ; how
much more you, ( O ye) of little faith ! Be not therefore
solicitous, saying, What shall we eat, or what shall we
drink, or wherewithal shall we be clad ? for all these things
do the Gentiles seek. And your heavenly Father knoweth
that ye need all these. But seek ye frst the kingdom of
God, and His righteousness, and all these shall be added
unto you. Be not therefore solicitous for the morrow: for
the morrow will be solicitous for itself. Sufficient unto the
day is the evil thereof. Lo, say they, where the Lord
hiddelh us be without care concerning our food and
clothing: how then could the Apostle think contrary to

472 Spiritual work alleged as sufficient.

de the Lord, that he should instruct us that we ought to be in
mona- such sort solicitous, what we shall eat, or what we shall
cho- drink, or wherewithal we shall be clothed, that he should
- ——even burden us with the arts, cares, labours of handi¬
craftsmen? Wherefore iu that he saith, If any will not
work, neither let him eat ; works spiritual, say they, are
what we must understand : of which he saith in another
l Cor. 3, place, To each one according as the Lord hath given: I
5~ 10‘ have planted, Apollos hath watered; but God gave the
increase. And a little after, Each one shall receive his
reward according to his own labour. We are God's fellow-
workers ; God's husbandry, God's building are ye : accord¬
ing to the grace which is given unto me, as a icise master-
builder I have laid the foundation. As therefore the Apostle
worketh in planting, watering, building, and foundation¬
laying, in that way whoso will not work, let him not eat.
For what profiteth in eating spiritually to be fed with the
word of God, if he do not thence work others’ edification ?
As that slothful servant, what did it profit to receive a talent
and to hide it, and not work for the Lord’s gain ? Was it
that it should be taken from him at last, and himself cast
into outer darkness ? So, say they, do we also. We read
with the brethren, who come to us fatigued from the turmoil
of the world, that with us, in the word of God, and in
prayers, psalms, hymns, and spiritual songs, they may find
rest. We speak to them, console, exhort, building up in
them whatever unto their life, according to their degree, we
perceive to be lacking. Such works if we wrought not,
with peril should we receive of the Lord our spiritual
sustenance itself. For this is it the Apostle said, If any
one will not work, neither let him eat. Thus do these men
deem themselves to comply with the apostolic and evangelic
sentence, when both the Gospel they believe to have given
precept concerning the not caring for the corporal and
temporal indigence of this life, and the Apostle concerning
spiritual work and food to have said, If any will not work,
neither let him eat.

ii. 3. Nor do they attend to this, that if another should say,
that * the Lord indeed, speaking in parables and in simili¬
tudes concerning spiritual food and clothing, did warn that

473

Our Lord forbade care for earthly goods.

not on these accounts should His servants be solicitous; (as de
He saith, When they shall drag you to judgment-seats, take M0NA_
no thought what ye shall speak. For it will be given you in CH°-
that hour what ye shall speak : but it is not ye that speak, Mat 10
but the Spirit of your Father that speaketh in you. For 19.20.
the discourse of spiritual wisdom is that for which He
would not that they should take thought, promising that
it should be given unto them, nothing solicitous thereof;)
but the Apostle now, in manner Apostolical, more openly
discoursing and more properly, than figuratively speaking,
as is the case with much, indeed well-nigh all, in his
Apostolic Epistles, said it properly of corporal work and
food, If any will not work, neither let him eat : by those
would their sentence be rendered doubtful, unless, con¬
sidering the other words of the Lord, they should find
somewhat whereby they might prove it to have been of
not caring for corporal food and raiment that He spake
wheu He said, Be not solicitous what ye shall eat, or what
ye shall drink, or wherewithal ye shall be clothed. As, if
they should observe what He saith, For all these things do
the Gentiles seek ; for there He shews that it was of very
corporal and temporal things that He spake. So then, were
this the only thing that the Apostle has said on this subject,

If any will not work, neither let him eat; these words
might be drawn over to another meaning: but since in many
other places of his Epistles, what is his mind on this point,
he most openly teaches, they superfluously essay to raise
a mist before themselves and others, that what that charity
adviseth they may not only refuse to do, but even to under¬
stand it themselves, or let it be undertood by others ; not
fearing that which is written, He would not understand that Ps.36,3.
he might do good a.

4. First then we ought to demonstrate that the blessed iii.
Apostle Paul willed the servants of God to work corpora]
works which should have as their end a great spiritual
reward, for this purpose that they should need food and
clothing of no man, but with their own hands should procure
these for themselves : then, to shew that those evangelical
precepts from which some cherish not only their sloth but

* Ps. 35, 4. (36, 3.) ‘ noluit intelligere ut bene ageret.’

474

OPERE

MONA-

CHO-

ROM.

2 Thess.
3, 6-12.
1 ‘ cir-
cum-
stantia’

2 ‘ aoce-
perunt’

St. Paul's meaning proved by his example.

even arrogance, are not contrary to the Apostolical precept
and example. Let ns see then whence the Apostle came to
this, that he should say, If any will not work , neither let him
eat, and what he thereupon joineth on, that from the very
context1 of this lesson may appear his declared sentence.
JVe command you, brethren, in the name of our Lord Jesus
Christ, that ye withdraw yourselves from every brother that
walketli unquietly, and not according to the tradition which
they have received 2 of us. For yourselves know how ye
ought to imitate us; for we were not unquiet among you,
neither ate ice bread of any man for nought, but in labour
and travail night and day working that we might not
burden any of you : not for that we have not power, but
that toe might give ourselves as a pattern to you in which ye
should imitate us. For also when we were with you, we
gave you this charge , that if any will not work, let him not
eat. For we have heard that certain among yon walk
unquietly, working not at all, but being busy-bodies. Now
them that are such ice charge and beseech in our Lord Jesus
Christ, that with silence they work, and eat their own
bread. What can be said to these things, since, that none
might thereafter have license to interpret this according to
his wish, not according to charity, he by his own example
hath taught what by precept he hath enjoined ? To him,
namely, as to an Apostle, a preacher of the Gospel, a soldier
of Christ, a planter of the vineyard, a shepherd of the flock,
had the Lord appointed that he should live by the Gospel ;
and yet himself exacted not the pay which was his due, that
he might make himself a pattern to them which desired what
was not their due; as he saith to the Corinthians, TVho
goeth a warfare at anytime at hisown charges? Who planteth
a vineyard, and of its fruit eatetli not ? Who feedeth a flock,
and of the milk of the flock partakelh not ? Therefore, what
was due to him, he would not receive, that by his example
they might be checked, who, although not so ordained in
the Church, did deem the like to be due to themselves. For
what is it that lie saith, Neither ate we bread of any man
for nought, but in labour and travail night and day working
that we might not burden any of you ; not for that ice have
not power, but that we might give ourselves as a pattern to

475

His liberty not to work tens of his office.

you wherein ye should follow us ? Let them, therefore, hear de
to whom he hath given this precept, that is, they which have
not this power which he had, to wit, that while only spiritually cho-
working they should eat bread by corporal labour not earned 1 :
and as he says, We charge and beseech in Christ that with tum
silence they work and eat their own bread, let them not
dispute against the most manifest words of the Apostle,
because this also pertaineth to that ‘ silence’ with which
they ought to work and eat their own bread.

5. I would, however, proceed to a more searching2 and iv.
diligent consideration and handling of these words, had x2e?ucle-
not other places of his Epistles much more manifest, by
comparing which, both these are made more clearly manifest,
and if these were not in existence, those others would suffice.

To the Corinthians, namely, writing of this same thing, he
saith thus, Am I not free? am I not an Apostle b ? Have 1 1 Cor.
not seen Christ Jesus our Lord? Are not ye my work in the 9’ 1
Lord ? If to others I am not an Apostle, to you assuredly I
am. For the seal of mine Apostleship are ye in the Lord.

My defence to them which interrogate me is this. Have we
not power to eat and to drink? Have we not power to lead
about a woman who is a sister3, as also the other Apostles,3 1 soro-
and the brethren of the Lord, and Cephas? See how first
he shews what is lawful to him, and therefore lawful for that
he is an Apostle. For with that he began, Am I not free ?
am I not an Apostle? and proves himself to be an Apostle,
saying, Have I not seen Christ Jesus our Lord ? Are not ye
my work in the Lord ? Which being proved, he shews that
to be lawful to him which was so to the other Apostles ;
that is, that he should not work with his hands, but live by
the Gospel, as the Lord appointed, which in what follows he
has most openly demonstrated ; for to this end did also
faithful women which had earthly substance go with them,
and minister unto them of their substance, that they might
lack none of those things which pertain to the necessaries of
this life. Which thing blessed Paul demonstrates to be
lawful indeed unto himself, as also the other Apostles did it,
but that he had not chosen to use this power he afterwards

h So Griesbach and Lachmann. Ttut text recept. Am I not an Apostle?

I not free P

OPERE

MONA-

CHO-

RUM.

1 ‘ aufe-
rcbaf

LukelO,

35.

lCor.9,

7— 15.
and 2
Cor. 11,
7.

Luke 8,
1—3.

476 Holy women used to provide for the Apostles.

mentions. This thing some not understanding, have in¬
terpreted not a woman which is a sister, when he said, Have
we not power to lead about a sister a woman ? but, a sister
a wife. They were misled by the ambiguity of the Greek
word, because both * wife’ and ‘ woman’ is expressed in
Greek by the same word. Though indeed the Apostle has
so put this that they ought not to have made this mistake ;
for that he neither says a woman merely, but a sister
woman ; nor to take (as in marriage), but to take about (as
on a journey). Howbeit other interpreters have not been
misled by this ambiguity, and they have interpreted woman
not wife.

6. Which thing whoso thinks cannot have been done by
the Apostles, that with them women of holy conversation
should go about wheresoever they preached the Gospel, that
of their substance they might minister to their necessities, let
him hear the Gospel, and learn how in this they did after
the example of the Lord Himself. Our Lord, namely,
according to the wont of His pity, sympathising with the
weak, albeit Angels might minister unto Him, had both
a bag in which should be put the money which was bestowed
doubtless by good and believing persons, as necessary for
their living, (which bag He gave in charge to Judas, that
even thieves, if we could not keep clear of such, we might
learn to tolerate in the Church. He, namely, as is written
of him, stole1 what was put therein:) and He willed that
women should follow Him for the preparing and ministering
what was necessary, shewing what was due to evangelists and
ministers of God as soldiers, from the people of God as the
provincials ; so that if any should not choose to use that
which is due unto him, as Paul the Apostle did not choose,
he might bestow the more upon the Church, by not exacting
the pay which was due to him, but by earning his daily
living of his own labours. For it had been said to the inn¬
keeper to whom that wounded man was brought, Whatever
thou layest out more, at my coming again 1 will repay thee.
The Apostle Paul, then, did lay out more , in that he, as
himself witnesseth, did at his own charges go a warfare. In
the Gospel, namely, it is written, Thereafter also Himself
was making a journey through cities and villages preaching

The Seventy had like power to live by the Gospel. 477

and evangelizing of the kingdom of God ; and the twelve de
with Him, and certain women which had been healed of fFfF‘
evil spirits and infirmities : Mary who is called Magdalene, cho-
out of whom seven devils had gone forth, and Joanna wife of- ltUM'
Chnza Herod's steward, and Susanna, and many others,
who ministered unto Him of their substance. This example
of the Lord the Apostles did imitate, to receive the meat
which was due unto them ; of which the same Lord most
openly speaketh : As ye go, saith He, preach, saying, The Mat.lo,
kingdom of heaven is at hand. Heal the sick, raise the 10*
dead, cleanse lepers, cast out devils. Freely have ye received,
freely give. Possess not gold nor silver nor money in your
purses, neither scrip oti your journey, neither two coals,
neither shoes, neither staff : for the workman is worthy of
his meat. Lo, where the Lord appointeth the very thing
which the Apostle doth mention. For to this end He told
them not to carry all those things, namely, that where need
should be, they might receive them of them unto whom they
preached the kingdom of God.

7. But lest any should fancy that this was granted only to vi.
the twelve, see also what Luke relateth : After these things, Lukeio,
saith he, the Lord chose also other seventy and two, and sent1
them by two and two before His face into every city and
place whither He was about to come. And He said unto
them. The harvest indeed is plentiful, but the labourers few:
ask ye therefore the Lord of the harvest, that He would send
forth labourers into His harvest. Go your ways : behold, I
send you as lambs in the midst of wolves. Carry neither
purse nor scrip nor shoes, and salute no man by the way.

Into whatsoever house ye shall enter, first say, Peace be to
this house. And if the son of peace be there, your peace
shall rest upon him: if not, it shall return to you. And in
the same house remain, eating and drinking such things as
are with them : for the workman is worthy of his hire.

Here it appears that these things were not commanded, but
permitted, that whoso should choose to use, might use that
which was lawful unto him by the Lord’s appointment ; but
if any should not choose to use it, he would not do contrary
to a thing commanded, but would be yielding up his own
right, by demeaning himself more mercifully and laboriously
in the Gospel in the which he would not accept even the

478 What 1 working' Paul and Barnabas might forbear.

ee hire which was his due. Otherwise the Apostle did contrary

OPERE *

mona- to a command of the Lord : for, after he had shewn it to be

rum. la'vlul uut0 hira> he straightway subjoined, But yet have
I not used this power.

vii. 8. But let us return to the order of our discourse, and the
whole of the passage itself of the Epistle let us diligently

1 ficen- consider. Have we not, saith he, leave1 to eat and to drink ?
have we not leave to lead about, a woman, a sister ? What
leave meant he, but what the Lord gave unto them whom He
sent to preach the kingdom ol heaven, saying, Those things
which are (given) of them, eat ye c ; for the workman is
worthy of his hire ; and proposing Himself as an example of
the same power, to Whom most faithful women did of their
means minister such necessaries ? But the Apostle Paul hath
done more, from his fellovv-Apostles alleging a proof of this
license permitted of the Lord. For not as finding fault hath
he subjoined, As do also the other Apostles, and the brethren
of the Lord, and Cephas; but that hence he might shew
that this which he would not accept was a thing which, that
it was lawful for him to accept was proved by the wont of
the rest also his fellow-soldiers. Or I only and Barnabas,
have we not power to forbear working? Lo, he hath taken
away all doubt even from the slowest hearts, that they may
understand of what working he speaks. For to what end
saith he, Or I only and Barnabas, have we not power to
forbear working ? but for that all evangelists and ministers
of God’s word had power received of the Lord, not to work
with their hands, but to live by the Gospel, working only
spiritual works in preaching of the kingdom of heaven and
edifying of the peace of the Church ? For no man can say
that it is of that very spiritual working that the Apostle said,
Or I only and Barnabas, have we not power to forbear
working ? For this power to forbear working all those had :
let him say then, who essays to deprave and pervert precepts
Apostolical; lethim say, if he dares, that all evangelists received
of the Lord power to forbear preaching the Gospel. But if this
is most absurd and mad to say, why will they not understand
what is plain to all, that they did indeed receive power not
to work, but works bodily, whereby to get a living, because

c Luke 10, 7. ‘ Ea qua: ub ipsis unit.'

They worked with their hands for the Church's good. 479

the workman is worthy of his hire, as the Gospel speaks, de
It is not therefore that Paul and Barnabas only had not M0NA_
power to forbear working ; but that all alike had this power, CHO_

of which these availed not themselves in ‘ laying out more1 -

upon the Church ; so as in those places where they preached
the Gospel they judged to be meet for the weak. And for
this reason, that he might not seem to have found fault with
his fellow- Apostles, he goes on to say : Who goeth a warfare l Cor.9,
at any time at his own charges ? Who feedeth a Jiock, and ~ 10"
of the milk of the flock partaketh not ? Speak I these
things as a man ? Sailh not tlte Law the same ? For
in the law of Moses it is written, Thou shall not muzzle the
ox that treadelh out the corn. Doth God care for oxen ?

Or sailh he it for our sake altogether ? For our sales truly
is it written, because he that plougheth ought to plough in
hope, and he that thresheth in hope of partaking of the
fruits. By these words the Apostle Paul sufficiently indi¬
cates, that it was no usurping unto themselves of ought
beyond their due on the part of his fellow- Apostles, that they
wrought not bodily, whence they might have the things
which to this life are necessary, but as the Lord ordained,
should, living by the Gospel, eat bread gratuitously given of
them unto whom they were preaching a gratuitous grace.

Their charges, namely, they did like soldiers receive, and of
the fruit of the vineyard by them planted, they did, as need
was, freely gather ; and of the milk of the flock which they
fed, they drank ; and of the threshing-floor on which they
threshed, they took their meat.

9. But he speaks more openly in the rest which he subjoins, viii.
and altogether removes all causes of doubting. If ice unto
you, saith he, have sown spiritual things, is it a great matter
if we shall reap your carnal things ? What are the spiritual
things which he sowed, but the word and mystery of the
sacrament of the kingdom of heaven ? And what the carnal
things which he saith he had a right to reap, but these
temporal things which are indulged to the life and indigency
of the flesh ? These however being due to him he declares
that he had not sought nor accepted, lest he should cause
any impediment to the Gospel of Christ. What work
remaineth for us to understand him to have wrought, whereby

480 Proof that St. Paul means real manual labour.

d e he should get his living, but bodily work, with his own
mona- bodily and visible hands ? For if from spiritual work he
CH0- sought food and clothing, that is, to receive these of them

- whom he was edifying in the Gospel, he could not, as he

iCor.9, does, go on to say, If others be partakers of this power over
you, are not ice rather ? Nevertheless , we have not used this
power, but tolerate all things that we may not cause any
hindrance to the Gospel of Christ. What power doth he
say he had not used, but that which he had over them,
received of the Lord, the power to reap their carnal things,
in order to the sustenance of this life which is lived in the
flesh ? Of which power were others also partakers, who did
not at the first announce the Gospel to them, but came
thereafter to their Church preaching the self-same. There¬
fore, when he had said, If we have sown unto you spiritual
things, is it a great matter if we shall reap your carnal
things? he subjoined, If others be partakers of this power
over you, are not we rather? And when he had demonstrated
what power they had : Nevertheless we have not used, saith
he, this power ; but ice put up with all things, lest we should
cause any impediment to the Gospel of Christ. Let there¬
fore these persons say in what way from spiritual work the
Apostle had carnal food, when himself openly says that he
had not used this power. But if from spiritual work he had
not carnal food, it remains that from bodily work he had it,
2Tliess. and thereof saith, Neither did we eat any man's bread for
3> 8> nought; but wrought with labour and travail night and
day, that we might not be chargeable to any of you : not
because ice have not power, but to make ourselves an example
unto you to follow us. All things, saith he, ice suffer, lest we
cause any hindrance to the Gospel of Christ.
ix. 10. And he comes back again, and in all ways, over and
over again, enforceth what he hath the right to do, yet doeth
l Cor. 9, not. Do ye not know, saith he, that they which work in the
13 15. temple, cat of the things which are in the temple? they
which serve the altar, have their share with the attar ? So
hath the Lord ordained for them which preach the Gospel,
to live of the Gospel. But 1 have used none oj these things.
What more open than this ? what more clear ? I fear lest
haply, while 1 discourse wishing to expound this, that become

481

lain ai tempts to wrest his meaning refuted.

obscure which in itself is bright and clear. For they who
understand not these words, or feign not to understand, do
much less understand mine, or profess to understand : unless
perchance they do therefore quickly understand ours, be¬
cause it is allowed them to deride them being understood ;
but concerning the Apostle’s words this same is not allowed.
For this reason, where they cannot interpret them otherwise
according to their own sentence, be it ever so clear and
manifest, they answer that it is obscure and uncertain,
because wrong and perverse they dare not call it. Cries

OPERE

MONA-

CHO-

RDM.

the man of God, The Lord hath ordained for them which
preach the Gospel , of this Gospel to live ; but / have used
none of these things ; and flesh and blood essayeth to make
crooked what is straight; what open, to shut; what serene,
to cloud over. ‘ It was,’ sailh it, ‘ spiritual work that he was
doing, and thereof did he live.’ If it be so, of the Gospel
did he live : why then doth he say, The Lord hath ordained
for them which preach the Gospel, of the Gospel to live; but
I have used none of these things? Or if this very word, to
live, which is here used, they will needs also interpret in
respect of spiritual life, then had the Apostle no hope
towards God, in that he did not live by the Gospel,
because he hath said, 1 have used none of these things.
Wherefore, that he should have certain hope of life eternal,
the Apostle did of the Gospel in any wise spiritually live.

What therefore he saith, But I have used none of these
things, doth without doubt make to be understood of this
life which is in the flesh, that which he hath said of the
Lord’s ordaining to them which preach the Gospel, that of
the Gospel they should live; that is, this life which hath
need of food and clothing, they by the Gospel shall sustain ;
as above he said of his fellow-apostles ; of whom the Lord
Himself saith, The workman is worth g of his meat ; and, The
workman is worthy of his hire. This meat, then, and this hire
of the sustenance of this life, due to evangelists, this of them
to whom he evangelized the Apostle accepted not, saying a
true thing, 1 have used none of these things.

II. And he goes on, and adjoins, lest perchance any
should imagine that he only therefore received not, because
they had not given: But / have not written these things l Cor. 9,

482 St. Paul hacl no right to maintenance without preaching.

de that they may be so done tin to me : good is it for me rather
moxa^ to die than that amJ make void my glory. What glory,
cho- unless that which he wished to have with God, while in

- —Christ suffering with the weak ? As he is presently about to

iCor.9, say most openly; For if I shall have preached the Gospel,
there is not to me any glory : for necessity is laid upon me ;
that is, of sustaining this life. For woe will be to me, he saith,
if I preach not the Gospel: that is, to my own ill shall I
forbear to preach the Gospel, because I shall be tormented
with hunger, and shall not have whereof to live. For he
goes on, and says; For if willingly I do this, I hare a
reward. By his doing it willingly, he means, if he do it
uncompelled by any necessity of supporting this present life;
and for this he hath reward, to wit, with God, of glory ever-
'■ 17- lasting. But if unwilling, saith he, a dispensation is en¬
trusted unto me: that is, if, being unwilling, T am by
necessity of passing through this present life, compelled to
preach the Gospel, a dispensation is entrusted unto me ; to
wit, that by my dispensation as a steward, because Christ,
because the truth, is that which 1 preach, howsoever because
of occasion, howsoever seeking mine own, howsoever by
necessity of eartldy emolument compelled so to do, other
men do profit, but 1 have not that glorious and everlasting
reward with God. What then, saith he, shall be my reward?
lie saith it as asking a question : therefore the pronunciation
must be suspended, until he give the answer. Which the
more easily to understand, let, as it were, us put the question
to him, ‘ What, then, will be thy reward, O Apostle, when
that earthly reward due to good evangelists, not for its sake
evangelizing, but yet taking it as the consequence and
offered to them by the Lord’s appointment, thou acceptest
not ? What shall be thy reward then ?’ See what he replies :
That, preaching the Gospel, I may make the Gospel of Christ
without charge; that is, that the Gospel may not be to
believers expensive, lest they account that for this end is
the Gospel to be preached to them, that its preachers should
seem as it were to sell it. And yet he comes back again and
again, that he may shew what, by warrant of the Lord, he
v- 18- hath a right unto, yet doeth not : that I abuse not, saith he,
my power in the Gospel.

St. Paul condescended to the weak in these Sf other things. 483

12. But now, that as bearing with the infirmity of men he de
did this, let us hear what follows : For though I he free from
all men , yet have I made myself servant unto all, that I might CH0'
gain the more. To them that are under the law, I became as ~ —
under the law, that I might gain them that are under the 1 Cor. 9,
law; to them that are ivithout law, as without law , 19 21*
{being not without law to God, but under the law to
Christ ,) that I might gam them that are without law.

Which thing he did, not with craftiness of simulation, but
with mercy of compassion with others ; that is, not as if to
feign himself a Jew, as some have thought, in that he
observed at Jerusalem the things prescribed by the old
lawd. For he did this in accordance with his free and
openly declared sentence, in which he says, Is any called
being circumcised ? let him not become un circumcised.

That is, let him not so live, as though he had become
uncircumcised, and covered that which he had laid bare:
as in another place he saith, Thy circumcision is become Rom. 2,
uncircumcision. It was in accordance then with this his20,
sentence, in which lie saith, Is any called being circumcised? l Cor. 7,
let him not become uncircumcised. Is any called in uncir- 18‘
cumcision? let him not be circumcised; that he did those
things, in which, by persons not understanding and not
enough attending, he has been accounted to have feigned.

For he was a Jew, and was called being circumcised ; there¬
fore he would not become uncircumcised ; that is, would not
so live as if he had not been circumcised. For this he now
had in his power to do. And under the law, indeed, he was
not as they who servilely wrought it ; but yet in the law of
God and of Christ. For that law was not one, and the law
of God another, as accursed Manicheaus are wont to say.
Otherwise, if when he did those things he is to be accounted
to have feigned, then he feigned himself also a pagan, and
sacrificed to idols, because he says that he became to those
without law, as without law. By whom, doubtless, he
would have us to understand no other than Gentiles whom
we call Pagans. It is ouc thing therefore to be under the
law, another in the law, another without law. Under the

'* S. Jerome in Ep. inter Augustinianas, 75, n. 9 — 11.

^ How those not under IheLaw might use the Law in kindnes.

opeki t^lc carna^ Jens; in the law, spiritual men, both Jews
mona* and Christians ; (whence the former kept that custom of their
runj fathers, but did not impose unwonted burthens upon tlie
believing Gentiles ; and therefore they also were circum¬
cised;) but without laic , are the Gentiles which have not
a et believed, to whom yet the Apostle testifieth himself to
have become like, through sympathy of a merciful heart, not
simulation of a changeable exterior; that is, that he might
in that way succour carnal Jew or Pagan, in which way
himself, il he were that, would have wished to be succoured:
bearing, to wit, their infirmity, in likeness of compassion, not
deceiving in fiction of lying; as he straightway goes on, and
l C°r. 9, says, / became to the weak as iceak, that I might gain the
weak. For it was from this point that he was speaking, in
saving all those other things. As then, that lie became to
the weak as weak, was no lie ; so all those other things
above rehearsed. For what doth he mean his weakness
towards the weak to have been, but that of suffering with
them, insomuch that, lest he should appear to be a seller of
the Gospel, and by falling into an ill suspicion with ignorant
men, should hinder the course of God’s word, he would not
accept what bv warrant of the Lord was his due ? Which if
he were willing to accept, he would not in any wise lie,
because it was truly due to him ; and for that he would not,
he did not in any wise lie. For he did not say, it was not
due ; but he shewed it to be due, and that being due he had
not used it, and professed that he would not at all use it, in
that very thing becoming weak ; namely, in that he would
not use his power; being, to wit, with so merciful affection
endued, that he thought in what way he should wish to be
dealt withal, if himself also were made so weak, that pos¬
sibly, ii he should see them by whom the Gospel was
preached to him, accepting their charges, he might think
it a bringing of wares to market, and hold them in suspicion
accordingly.

xn- 13. 01 this weakness of his, he saith in another place, We
via'r ma(^e ourselves small among you, even as a nurse cherisheth
] Thess. her children. For in that passage the context indicates this:

2, For neither at any lime, saith he, used we flattering words,
as ye know, nor an occasion of covetousness ; God is witness:

St. Paul uould avoid occasions for slander or abuse. 485

nor of men sought we glory , neither of you , nor yet of others be
when we might have been burdensome to you as the Apostles
of Christ: but ice made ourselves small among you , even as cho-
a nurse cherisheth her children. What therefore he sailli to ' —

the Corinthians, that he had power of his apostleship, as also
the other Apostles, which power he testifieth that he had not
used ; this also he saith in that place to the Thessalonians,

When we might have been burdensome to you as Christ's
Apostles : according to that the Lord saith, The workman is
worthy of his hire. For that of this he speaks, is indicated
bv that which he above set down, Neither for occasion of
covetousness , God is witness. By reason, namely, of this
which by right of the Lord’s appointment was due to good
evangelists, who not for its sake do evangelize but seek the
kingdom of God, so that all these things should be added
unto them, others were taking advantage thereof, of whom
he also saith, For they that are such serve not God, but their Rom.i6,
own belly. From whom the Apostle wished so to cut off this 18‘
occasion, that even what was justly due to him, he would
forego. For this himself doth openly shew in the second to
the Corinthians, speaking of other Churches supplying his
necessities. For he had come, as it appears, to so great
indigence, that from distant Churches were sent supplies for
his necessities, while yet from them among whom he was, he
accepted nothing of that kind. Have I committed a sin, 2Cor.li,
saith he, in humbling myself that ye might be exalted, 7~ 12-
because I have preached to you the Gospel of God f reely ?

Other Churches I despoiled, taking wages of them to minister
unto you : and when l was present with you and wanted, to
no man was I burdensome. For that which icas lacking to
me the brethren which came from Macedonia supplied, and
in all things I have kept myself from being burdensome to
you , and will keep myself. It is the truth of Christ in me,
that this glory shall not be infringed in me in the regions of
Achaia. Wherefore ? because l love you not? God knowelh.

But what I do, I also mean to do, that I may cut off occasion
from them ivhich seek occasion, that wherein they glory they
may be found as also ice. Of this occasion, therefore, which
he here saith that he cuts off, he would have that understood
which he saith in the former place, Neither for occasion of

486 Suspicion avoided. Repeated Testimonies.

df. covetousness, God is witness. And what he here saith, In
mcvna- humbling myself that ye might be exalted: this in the first to
cho- the same Corinthians, I became to the weak as weak ; this to
1 ThesV ^ie Thessalonians, I became small among you, as a nurse
2, 7 — 9. cherisheth her children. Now then observe what follows:
So, saith he, being affectionately desirous of you, we are
minded to impart unto you not alone the Gospel of God, but
our own soids also ; because ye are become most dear to us.
For ye remember, brethren, our .labour and toil, night and
day working, that ice might not burden any of you. For this
he said above, When ice might be burdensome to you, as
Christ's Apostles. Because, then, the weak were in peril,
lest, agitated by false suspicions, they should hate an, as it
were, venal Gospel, for this cause, trembling for them as with
a father’s and a mother’s bowels of compassion, did he this
thing. So too in the Acts of the Apostles he speaks the
same thing, when, sending from Miletus to Ephesus, he had
called thence the presbyters of the Church, to whom, among
Acts 20, much else, Silver, saith he, and gold, or apparel of no man
t.*. /iave j coveted ; yourselves know, that to my necessities and
theirs who were with me these hands have ministered. In
all things have I shewn you that so labouring it behoveth to
help the weak, mindful also of the words of the Lord Jesus,
for that He said, More blessed is it rather to give than to
receive.

xiii. 14. Here peradventure some man may say, ‘ If it was
bodily work that the Apostle wrought, whereby to sustain
this life, what was that same work, and when did he find
time for it, both to work and to preach the Gospel?’ To
whom I answer : Suppose I do not know ; nevertheless that
he did bodily work, and thereby lived in the flesh, and did
not use the power which the Lord had given to the Apostles,
that preaching the Gospel lie should live by the Gospel,
those things abovcsaid do without all doubt bear witness.
For it is not either in one place or briefly said, that it should
be possible for any most astute argtier with all his tergiver¬
sation to traduce and pervert it to another meaning. Since
then so great an authority, with so mighty and so frequent
blows mauling the gainsaycrs, doth break in pieces their
contrariness, why ask they of me either what sort of work he

Honest trades. Whocan want leisure when Paul couldivork? 487

did, or when lie did it ? One thing I know, that he neither de

did steal, nor was a housebreaker or highwayman, nor

chariot- driver or hunter or player, nor given to filthy lucre : CHO*

but innocently and honestly wrought things which are fitted -

for the uses of men ; such as are the works of carpenters,

builders, shoemakers, peasants, and such like. For honesty

itself reprehends not what their pride doth reprehend, who

love to be called, but love not to be, honest. The Apostle

then would not disdain either to take in hand any work of

peasants, or to be employed in the labour of craftsmen. For

he who saitli, Be ye without offence to Jews and to Greeks 1 Cor.

and to the Church of God, before what men he could possibly ’

stand abashed, I know not. If they shall say, the Jews ; the

Patriarchs fed cattle : if the Greeks, whom we call also

Pagans ; they have had philosophers, held in high honour,

who were shoemakers: if the Church of God; that just man,

elect to the testimony of a conjugal and ever-during virginity,

to whom was betrothed the Virgin Mary who bore Christ,

was a carpenter. Whatever therefore of these with inno- Mat. 13,

cence and without fraud men do work, is good. For the00.

Apostle himself takes precaution of this, that no man through

necessity of sustaining life should turn aside to evil works.

Let him that stole , saith he, steal no more; but rather /e?Eph. 4,

him labour rjood with his hands, that he may have to impart to
him that needeth. This then is enough to know, that also in
the very work of the body the Apostle did work that which
is good.

15. But when he might use to work, that is, in what
spaces of time, that he might not be hindered from preaching
the Gospel, who can make out ? Though, truly, that he 1 Thess.
wrought at hours of both day and night himself hath not left 2,'/hess.
untold. Yet these men truly, who as though very full of3>8-
business and occupation inquire about the time of working, xu ’
what do they ? Have they from Jerusalem round about even Eom.l5,
to Illyricum filled the lands with the Gospel ? or whatever of 1S)'
barbarian nations hath remained yet to be gone unto, and to
be filled of the peace of the Church, have they undertaken ?

We know them into a certain holy society most leisurely
gathered together. A marvellous thing did the Apostle, that
in very deed amid his so great care of all the Churches, both

488 SL Paul caused some to receive sustenance for preaching.
de planted and to be planted, to his care and labour apper-

OPERE • • L 1

Mona, taming, he did also with his hands work : yet on that
cho- account, when he was with the Corinthians, and wanted, was

- burdensome to no man of those among whom he was, but

2 Cor. altogether that which was lacking to him the brethren which
’ ‘ came from Macedonia supplied.

xt. 1C). For he himself also, with an eye to the like necessities
of saints, who, although they obey his precepts, that with
silence they work and eat their own bread , may yet from
many causes stand in need of somewhat by way of supple¬
ment to the like sustenance, therefore, after he had thus said,
2 Thess. teaching and premonishing, Now them which are such toe
’ ‘command and beseech in our Lord Jesus Christ, that with
silence they work and eat their own bread ; yet, lest they
which had whereof they might supply the needs of the
servants of God, should hence take occasion to wax lazy,
providing against this he hath straightway added, But ye,
* infir- brethren , become not weak in shewing beneficence '. And
nefaci- "'lien he was writing to Titus, saying, Zcnas the lawyer and
Apollos do thou diligently send forward, that nothing may
13. 14. be wanting to them; that he might shew from what quarter
nothing ought to be wanting to them, he straightway sub¬
joined, But let ours also learn to maintain good works'' for
necessary use, that they be not unfruitful. In the case of

l Tim. l, Timothy also, whom he calls his own most true* son, because
2. . 7
2‘germa-he knew him weak of body, (as he shews, in advising him not

mssiT to drink water, but to use a little wine for his stomach’s sake
inum.

iTim.5, and Ins often infirmities,) lest then haply, because in bodily
work he could not labour, he being unwilling to stand in
need of daily food at their hands, unto whom he ministered
the Gospel, should seek some business in which the stress of
his mind would become entangled ; (for it is one thing to
labour in body, with the mind free, as does a handicraftsman,
if he be not fraudulent and avaricious and greedy of his own
private gain ; but another thing, to occupy the mind itself
with cares of collecting money without the body’s labour, as
do either dealers, or bailiffs, or undertakers, for these with
care of the mind conduct their business, not with their hands
do work, and in that regard occupy their mind itself with

b bonis operibm prcecssc KttXm tqywv r^cirrarfai. E. V. in margin, ‘profess

J) vnest trades.’

489

Better to do so than engage in worldly cares.

solicitude of getting;) lest then Timothy should fall upon such df
like ways, because from weakness of body he could not work
with his hands, he thus exhorts, admonishes, and comforts CH0_
him: Labour , saith he, as a good soldier of Jesus Christ. 2
No man, going a warfare for God , entangleth himself with1!, 3—6.
secidar business ; that he may please Him to whom he hath
proved himself For he that striveth for masteries , is not 1 cut se
crowned except he strive lawfully. Hereupon, lest the other
should be put to straits, saying, Dig I cannot, to beg I am Lukel6,
ashamed, he adjoined, The husbandman that laboureth must3'
be first partaker of the fruits : according to that which he
had said to the Corinthians, Who goeth a warfare any time 1 Cor. 9,
at his oxen charges ? Who planteth a vineyard, and eateth1'
not of the fruit thereof ? Who feedeth a flock, and par take th
not oj the milk of the flock? Thus did he make to be with¬
out care a chaste evangelist, not to that end working as an
evangelist that he might sell the Gospel, but yet not having
strength to supply unto himself with his own hands the
necessities of this life ; for that he should understand what¬
ever being necessary for himself he was taking of them whom
as provincials he as a soldier was serving, and whom as a
vineyard he was culturing, or as a flock was feeding, to be
not matter of mendicity, but of power.

17. On account then of these either occupations of the xvi.
servants of God, or bodily infirmities, which cannot be
altogether wanting, not only doth the Apostle permit the
needs of saints to be supplied by good believers, but also
most wholesomely exhorteth. For, setting apart that power,
which he saith himself had not used, which yet that the
faithful must serve unto, he enjoins, saying, Let him that is Gal. 6,
catechized in the word, communicate unto him that doth6'
catechize him, in all good things: setting apart, then, this
power, which that the preachers of the word have over them
to whom they preach, he often testifieth; speaking, more¬
over, of the saints who had sold all that they had and dis¬
tributed the same, and were dwelling at Jerusalem in an
holy communion of life, not saying that any thing was their
own, to whom all things were in common, and their soul and Acts 2,
heart one in the Lord: that these by the Churches of the^’ 4>
Gentiles should have what they needed bestowed upon them,

490 The Corinthians exhorted to relieve the saints in Judaea.

de he chargeth and exhorteth. Thence is also that to the
mona- Romans: Now therefore I will go unto Jerusalem, to minister
CH°- unto the saints. For it hath pleased Macedonia and Achaia

RUM. f

Rom. 15, (o Vln'ie a certain contribution for the poor of the saints
25—27. which are at Jerusalem. For it hath pleased them ; and
their debtors they are. For if in their spiritual things the
Gentiles have communicated , they ought also in carnal things
to minister unto them. This is like that which he says to
l Cor. 9, the Corinthians: If we have sown unto you spiritual things,
is it a great thing if we reap your carnal things? Also to
2 Con 8, the Corinthians in the secoud Epistle: Moreover , brethren,
we do you to wit of the grace of God bestowed on the Churches
of Macedonia; how that in a great trial of affliction the
abundance of their joy and their deep poverty abounded in
the riches of their liberality ; for to their power, I bear
record , yea, and beyond their power, they were willing of
themselves ; with many prayers beseeching of us the grace
and the fellowship of the ministering to the saints : and not
as we hoped, but first they gave their own selves to the Lord,
and unto us by the ivill of God, insomuch that we desired
Titus, that as he had begun, so he would also finish in you
the same grace also. But as ye abound in every thing, in
faith , and utterance, and knowledge, and in all diligence,
and in your love to us, see that ye abound in this grace
also. I speak not by commandment, but by occasion of the
forwardness of others, and to prove the exceeding dearness
of your love. For ye know the grace of our Lord Jesus
Christ, that, though He was rich, yet for your sakes He be¬
came poor, that ye through His poverty might be made rich.
And herein I give advice : J'or this is expedient for you , who
have begun before, not only to do, but also to be willing a
year ago; now therefore perfect it in the doing; that as
there is a readiness to will, so of performance also out of
that which each hath. For if there be first a ready mind , it
is acceptable according to that a man hath, not according to
that he hath not. Not, namely, that others may ’have ease,
and ye straits: but by an equality, that now at this tune
your abundance may be a supply for their want, that their
abundance also may become a supply for your want: that
there may be equality, as it is written, He that had gathered

To supply the need of God's saints is a gain to the doer. 491

much had nothing over; and he that had gathered little had DE
no lack. But thanks be to God , which put the same earnest 0PEKE
care for you into the heart of Titus: for indeed he accepted cho-
the exhortation ; but being more f orward , of his own accord -RU>-~
he went forth unto you. And we have sent with him the
brother , whose praise is in the Gospel throughout all the
Churches; and not that only , but he was also ordained of
the Churches as a companion of our travail , with this grace
which is administered by us to the glory of the Lord , and
our ready mind: avoiding this, that no man should blame us
in this abundance which is administered by us. For we
provide for honest things, not only in the sight of the Lord,
but also in the sight of men. In these words appeareth how
much c the Apostle willed it not only to be the care of the
holy congregations1 to minister necessaries to the holy i pie-
servants of God, giving counsel in this, because this was blum
profitable more to the persons themselves who did this, than
to them towards whom they did it, (for to those another
thing was profitable, that is, that they should make of this
service of their brethren towards them an holy use, and not
with an eye to this serve God, nor take these things but to
supply necessity, not to feed laziness :) but likewise his own
care the blessed Apostle saith to be so great in this minis¬
tration which was now in transmitting through Titus, that a
companion of his journey w'as on this account, he tells us,
ordained by the Churches, a man of God well reported of,
whose praise, says he, is in the Gospel throughout all the
Churches. And to this end, he says, was the same ordained
to be his companion, that he might avoid men’s reprehen¬
sions, lest, without witness of saints associated with him
in this ministry, he should be thought by weak and impious
men to receive for himself and turn aside into his own
bosom, what he was receiving for supplying the necessities
of the saints, by him to be brought and distributed to the
needy.

18. And a little after he saith, For as touching the 2 Cor. 9.
ministering to the saints, it is superfluous for me to write
to you. For l know the forwardness of your mind, for
which I boast of you to them of Macedonia , that Achaia

* Read perhaps * quantam;’ ‘ how great the Apostle willed to be the care.'

492 St. PouFs joy in the liberality of Believers.

de teas ready a year ago ; and your zeal hath provoked very
moxa- many. Yet have ice sent the brethren , lest our boasting of
cho- you should be in vain in this behalf ; that, as I said, ye
2 Cor 9 may be ready : lest haply if they of Macedonia come with
me, and find you unprepared, we ( that we say not, ye)
should be ashamed in this substance. Therefore I thought
it necessary to exhort the brethren, that they would go before
unto you, and make up beforehand this your long promised
benediction, that the same might be ready, as benediction,
and not as covetousness. But this I say, He which soweth
sparingly shall reap also sparingly ; and he which soweth
in benediction shall reap also in benediction. Every man
according as he hath purposed in his heart, not grudgingly ,
or of necessity : for God loveth a cheerful giver. And God
is able to make all grace abound in you ; that ye, always
having all sufficiency in all things, may abound to every
good work : as it is written. He hath dispersed abroad ; he
hath given to the poor : his righteousness remainelh for
ever. But He that minister eth seed to the soicer will both
minister bread for your foot[, and multiply your seed sown,
and increase the growing fruits of your righteousness ; that
ye may be enriched in every thing to all bountif ulness, which
causeth through us thanksgiving to God: for the administra¬
tion of this service not only supplielh the want of the saints,
but makes them also to abound by thanksgiving unto God of
many, tvhiles by the proof of this ministration they glorify
God for the obedience of your confession unto the Gospel
of Christ, and for your liberal distribution unto them, and
unto all men ; and in the praying for you of them which
long after you Jor the excellent grace of God in you. Thanks
be unto God for His unspeakable gift. In what richness of
holy gladness must the Apostle have been steeped, while he
speaks of the mutual supply of the need of Christ’s soldiers
and His other subjects ', on the one part of carnal things to
those, on the other of spiritual things to these, to exclaim as
he does, and as it were in repletion of holy joys to burst
2 ‘ eruc-out2 with, Thanks be to God for His unspeakable gift!

19. As therefore the Apostle, nay rather the Spirit of God
possessing and filling and actuating his heart, ceased not to
exhort the faithful who had such substance, that nothing

1 pro-
vinci -
alium

tuare’

493

Psalmody no hindrance to hodily labour.

should be lacking to the necessities of the servants of God, de
who wished to hold a more lofty degree of sanctity in the
Church, in cutting off all ties of secular hope, and dedicating cho-
a mind at liberty to their godly service of warfare : likewise
ought themselves also to obey his precepts, in sympathising
with the weak, and unshackled by love of private wealth, to
labour with their hands for the common good, and submit to
their superiors without a murmur ; that there may be made
up for them out of the oblations of good believers that
which, while they labour and do some work whereby they
may get their living, yet still by reason of bodily infirmities
of some, and by reason of ecclesiastical occupations or
erudition of the doctrine which bringeth salvation, they shall
account to be lacking.

20. For what these men are about, who will not do bodily xvii.
work, to what thing they give up their time, I should like to
know. ‘ To prayers,’ say they, £ and psalms, and reading,
and the word of God.’ A holy life, unquestionably, and in
sweetness of Christ worthy of praise ; but then, if from these
we are not to be called off, neither must we eat, nor our daily
viands themselves be prepared, that they may be put before us
and taken. Now if to find time for these things the servants of
God at certain intervals of times by very infirmity are of
necessity compelled, why do we not make account of some
portions of times to be allotted also to the observance of
Apostolical precepts ? For one single prayer of one who
obeyeth is sooner heard than ten thousand of a despiser.

As for divine songs, however, they can easily, even while
working with their hands, say them, and like as rowers with
a boat-song', so with godly melody cheer up their very toil.1 celeu-
Or are we ignorant how it is with all workmen, lo whatmate'
vanities, and for the most part even filthinesses, of theatrical
fables they give their hearts and tongues, while their hands
recede not from their work ? What then hinders a servant of
God while working with his hands to meditate in the law of
the Lord, and sing unto the Name of the Lord Most High ? Ps.1,2.
provided, of course, that to learn what he may by memory ’
rehearse, he have times set apart. For to this end also those
good works of the faithful ought not to be lacking, for
resource of making up what is necessary, that the hours

OPERE

MONA-

CHO-

RUM.

xviii.

Acts20,
7.

494 Special times for preaching , working , Sfc.

which are so taken up in storing of the mind that those
bodily works cannot be carried on, may not oppress with
want. But they which say that they give up their time to
reading, do they not there find that which the Apostle
enjoineth ? Then what perversity is this, to refuse to be
ruled by his reading while he wishes to give up his time
thereto ; and that he may spend more time in reading what
is good, therefore to refuse to do what is read ? For who
knows not that each doth the more quickly profit when he
reads good things, the quicker he is in doing what he
reads ?

21. Moreover, if discourse must bg bestowed upon any,
and this so take up the speaker that ho have not time to
work with his hands, are all in the monastery able to hold
discourse unto brethren which come unto them from another
kind of life, whether it be to expound the divine lessons, or
concerning any questions which may be put, to reason in an
wholesome manner ? Then since not all have the ability,
why upon this pretext do all want to have nothing else to
do ? Although even if all were able, they ought to do it by
turns; not only that the rest might not be taken up from
necessary works, but also because it sulliceth that to many
hearers there be one speaker. To come now to the Apostle;
how could he find time to work with his hands, unless for
the bestowing of the word of God he had certain set times ?
And indeed God hath not willed this either to be hidden
from us. For both of what craft he was a workman, and at
what times he was taken up with dispensing the Gospel,
holy Scripture has not left untold. Namely, when the day
of his departure caused him to be in haste, being at Troas,
even on the first day of the week when the brethren were
assembled to break bread, such was his earnestness, and so
necessary the disputation, that his discourse was prolonged
even until midnight, as though it had slipped from their minds
that on that day it was not a fastf: but when he was making
longer stay in any place and disputing daily, who can doubt
that he had certain hours set apart for this office ? For at

f S. Augustine therefore assumes receiving the Eucharist. See St. Chrys.
that the Christiana of the Apostolic on Stat. Horn. ix. §. 2 Tr. p. 169, and
age did not break their fast before note g.

St. Paul's hours of preaching ; his handicraft. 495

Athens, because he had there found most studious inquirers de
of things, it is thus written of him : He disputed therefore
with the Jews in the synagogue , and with the Gentile in- cho-
habitants e in the market every day to those who were there. RUM‘
Not, namely, in the synagogue every day, for there it was 17.18.’
his custom to discourse on the sabbath ; but in the market ,21-
saith he, every day ; by reason, doubtless, of the studious¬
ness of the Athenians. For so it follows : Certain however
of the Epicurean and Stoic philosophers conferred with
him. And a little after, it says : Now the Athenians and
strangers which were there spent their time in nothing else
but either to tell or to hear some new thing. Let us suppose
him all those days that he was at Athens not to have worked:
on this account, indeed, was his need supplied from Mace¬
donia, as he says in the second to the Corinthians : though 2 Cor.
in fact he could work both at other hours and of nights, 11,9‘
because he was so strong in both mind and body. But
when he had gone from Athens, let us see what says the
Scripture: He disputed , saith it, in the synagogue every Acts 18,
sabbath; this at Corinth. In Troas, however, where through4-
necessity of his departure being close at hand, his discourse
was protracted until midnight, it was the first day of the
week, which is called the Lord’s Day : whence we under¬
stand that he was not with Jews but with Christians ; when
also the narrator himself saith they were gathered together
to break bread. And indeed this same is the best manage¬
ment, that all things be distributed to their times and be
done in order, lest becoming ravelled in perplexing entangle¬
ments, they throw our human mind into confusion.

22. There also is said at what work the Apostle wrought, xix.
After these things, it says, he departed from Athens and Acts 18,
came to Corinth; and having found a certain Jew, by namel~ 3-
Aquila, of Pont us by birth, lately come from Italy, and
Priscilla his wife, because that Claudius had ordered all
Jews to depart from Rome, he came unto them, and because
he was of the same craft he abode with them, doing work :
for they were tent-makers. This if they shall essay to in-

s *«) vtit eifa/tittis xa'i fi inis Aug. has el Gentibus inco/is :

i* r X ays£* *«« rxritt ruiacet rev; for which some Mss. hare Gentibus in

For Kai tcis viculis.

496

What are lawful occasions for not working.

be terpret allegorically, they shew what proficients they be in

mc>En\E ecclesiastical learning, on which they glory that they bestow

cho- all their time. And, at the least, touching those sayings

-RI M;- above recited. Or I only and Barnabas, hare we not power
1 Cor. 9 7 ' *

G— 12. to forbear working ? and, We have not used this power;

1 Thess. an(l When tee might be burdensome to you, as Apostles of

2 g ’

2 Thess. Christ and, Night and dag working that toe might not
l Cor 9 burden any of you ; and, The Lord hath ordained for them
14. 15. ' which preach the Gospel, of the Gospel to live; but I have
used none of these things: and the rest ol this kind, let them
either expound otherwise, or if by most clear shining light
of truth they be put to it, let them understand and obey ; or
if to obey they be either unwilling or unable, at least let
them own them which be willing, to be better, and them
which be also able, to be happier men than they. For it is
one thing to plead infirmity of body, either truly alleged, or
falsely pretended: but another so to be deceived and so to
deceive, that it shall even be thought a proof of righteous¬
ness obtaining more mightily in servants of God, if laziness
have gotten power to reign among a set of ignorant men.
He, namely, who shews a true infirmity of body, must be
humanely dealt withal ; he who pretends a false one, and
cannot be convicted, must be left unto God : yet neither of
them fixeth a pernicious rule; because a good servant of
God both serves his manifestly infirm brother; and, when
the other deceives, if lie believes him because he docs not
think him a bad man, he does not imitate him that he may
be bad ; and if he believe him not, he thinks him deceitful,
and does, nevertheless, not imitate him. Hut when a man says,

‘ This is true righteousness, that by doing no bodily work we
imitate the birds of the air, because he who shall do any
such work, goes against the Gospel whoso being infirm in
mind hears and believes this, that person, not for that he so
bestows all his time, but for that he so erreth, must be
mourned over.

xx. 23. Hence arises another question ; for peradventure one
may say, ‘ What then ? did the other Apostles, and the
brethren of the Lord, and Cephas, sin, in that they did not
work? Or did they occasion an hindrance to the Gospel,
because blessed Paul saith that he had not used this power

Some excuse for those who have given up property. 497

on purpose that he might not cause any hindrance to the de
Gospel ot Christ? For if they sinned because they wrought
not, then had they not received power not to work, but to CH°-
live instead by the Gospel. But if they had received this RC™ -
power, by ordinance of the Lord, that they which preach
the Gospel should live by the Gospel ; and by His saying,

The workman is worthy of his meat; which power Paul, '
laying out somewhat more *, would not use ; then truly they 1 am-
sinned not. If they sinned not, they caused no hindrance, liquid
For it is not to be thought no sin to hinder the Gospel. Iferogans.
this be so, ‘ to us also,’ say they, ‘ it is free either to use or uot35Ukel°’
to use this power.’

24. This question I should briefly solve, if I should say,
because I should also justly say, that we must believe the
Apostle. For he himself knew why in the Churches of the
Gentiles it was not meet that a venal Gospel were carried
about; not finding fault with his fellow-apostles, but dis¬
tinguishing his own ministry; because they, without doubt
by admonition of the Holy Ghost, had so distributed among
them the provinces of evangelizing, that Paul and Barnabas Acts 13,
should go unto the Gentiles, and they unto the Circumcision. ^a1'
But that he gave this precept to them who had not the like
power, those many things already said do make manifest.

But these brethren of ours rashly arrogate unto themselves, xxi.
so far as I can judge, that they have this kind of power.

For if they be evangelists, I confess, they have it: if
ministers of the altar, dispensers of sacraments, of course
it is no arrogating to themselves, but a plain vindicating of a
right.

25. If at the least they once had in this world wherewithal
they might easily without handiwork sustain this life, which
property, wheu they were converted unto God, they disparted
to the needy, then must we both believe their infirmity, and
bear with it. For usually such persons, having been, not
better brought up, as many think, but what is the truth,
more languidly brought up, are not able to bear the labour
of bodily works. Such perad venture were many in Jerusalem.

For it is also written, that they sold their houses and lands, Acts 2,
and laid the prices of them at the Apostles’ feet, that distri- 45;4’34'
bution might be made to every one as he had need. Because

K k

OPERE

MONA-

CHO.

RUM.

Acts 2,
39.

Is. 2, 3

Rom.
15, 27.

xxii.

1 Cor. 1
27—29,

498 Many Monks came from state of labour or slavery.

they were found, being near, and were useful to the Gentiles,
who, being afar off, were thence called from the worship of
idols, as it is said, Out of Zion shall go forth the law , and
the word of the Lord from Jerusalem, therefore hath the
Apostle called the Christians of the Gentiles their debtors:
their debtors, saith he, they are: and hath added the reason
why. For if in their spiritual things the Gentiles have
communicated , they ought also in carnal things to minister
unto them. But now there come into this profession of the
service of God, both persons from the condition of slaves, or
also freed-men, or persons on this account freed by their
masters or about to be freed, likewise from the life of
peasants, and from the exercise and plebeian labour of
handicraftsmen, persons whose bringing up doubtless has
been all the better for them, the harder it has been : whom
not to admit, is a heavy sin. For many of that sort have
turned out truly great men and meet to be imitated. For on
, this account also hath God chosen the weak things of the
' world to confound the things which are mighty, and the
foolish things of the world hath He chosen to confound them
who are tcise; and ignoble things of the tcorld, and things
which are not, as though they were, that the things that are
may be brought to nought : that no flesh may glory before
God. This pious and holy thought, accordingly, causeth that
even such be admitted as bring no proof of a change of life
for the better. For it doth not appear whether they come of
purpose for the service of God, or whether running away
empty from a poor and laborious life they want to be fed
and clothed ; yea, moreover, to be honoured by them of
whom they were wont to be despised and trampled on.
Such persons therefore because they cannot excuse them¬
selves from working by pleading infirmity of body, seeing
they are convicted by the custom of their past life, do there¬
fore shelter themselves under the screen of an ill scholarship,
that from the Gospel badly understood they should essay to
pervert precepts apostolical : truly ‘ fowls of the air,’ but in
lifting themselves on high through pride ; and ‘ grass of the
field,’ but in being carnally minded.

26. That, namely, befalleth them which in undisciplined
younger widows, the same Apostle saith must be avoided :

499

Idle living lends to false and vain talking.

And withal they learn to be idle; and not only idle, but de
also busy-bodies and full of words, speaking what they ought
not. This very thing said he concerning evil women, which CH°-
we also in evil men do mourn aud bewail, who against him,
the very man in whose Epistles we read these things, do, ’
being idle and full of words, speak what they ought not.

And if there be any among them who did with that purpose
come to the holy warfare, that they may please Him to2Tira.2,
whom they have proved themselves, these, when they be so4,
vigorous in strength of body, and soundness of health, that
they are able not only to be taught, but also, agreeably unto
the Apostle, to work, do, by receiving of these men’s idle
and corrupt discourses, which they are unable, by reason of
their unskilled rawness, to judge of, become changed by
pestiferous contagion into the same noisomeness : not only
not imitating the obedience of saints which quietly work,
and of other monasteries which in most wholesome discipline Caspian,
do live after the apostolic rule; but also insulting better men j® I2n1f'
than themselves, preaching up laziness as the keeper of the ’
Gospel, accusing mercy as the prevaricator therefrom. For
a much more merciful work is it to the souls of the weak, to
consult for the fair fame of the servants of God, than it is to
the bodies of men, to break bread to the hungry. Wherefore
I would to God that these, which want to let their hands lie
idle, would altogether let their tongues lie idle too. For
they would not make so many willing to imitate them, if
the examples they set were not merely lazy ones, but mute
withal.

27. As it is, however, they, against the Apostle of Christ, xxiii.
x’ecite a Gospel of Christ. For so marvellous are the works of
the sluggards, hindered that they want to have that very thing
by Gospel, which the Apostle enjoined and did on purpose
that the Gospel itself should not be hindered. And yet, if
from the very words of the Gospel we should compel them
to live agreeably with their way of understanding it, they
will be the first to endeavour to persuade us how they are
not to be understood so as they do understand them. For
certainly, they say that they therefore ought not to work, for
that the birds of the air neither sow nor reap, of which the
Lord hath given us a similitude that we should take no

k k 2 .

500 They that refuse to ‘ sow' should not 1 gather into hams:

de thought about such necessaries. Then why do they not
attend to that which follows? For it is not only said, that
ch'j- they sow not , neither reap ; but there is added, nor gathei
— 1: 1 M’_ << Jq apothecas.” Now a pot Iteccc may be called eithei
26?"' “ barns,” or word for word, “repositories.” Then why
do these persons want to have idle hands and full ie-
positories ? Why do they lay by and keep what they receive
of the labours of others, that thereof may be every day some¬
what forthcoming ? Why, in short, do they grind and cook ?
For the birds do not this. Or, if they find some whom they
may persuade to this work also, namely, to bring unto them
day by day viands ready made; at least their water they
either fetch them from springs, or from cisterns and wells
draw and set it by: this the fowls do not. But if so
please them, let it be the study of good believers and most
devoted subjects of the Eternal King, to carry their service
to Ilis most valiant soldiers even to that length, that they
shall not be forced even to fill a vessel of water for them¬
selves, if now-a-days people have surpassed even them which
at that time were at Jerusalem, in a new grade of righteous¬
ness, stepping out beyond them. To them, namely, by
reason of famine being imminent, and foretold by the Pro-
Acts n, phots which were at that time, good believers sent out of
28— 30. Greece supplies of corn; of which I suppose they made
them bread, or at leasL procured to be made ; which thing
the birds do not. But if now-a-days these persons, as I
began to say, have surpassed these in some grade of
righteousness, and do altogether in things pertaining to
the maintenance of this life, as do the birds; let them shew
ns men doing such service unto birds as they wish to be
done unto them, except indeed birds caught and caged
because they are not trusted, lest if they fly they come not
back : and yet these would rather enjoy liberty and receive
from the fields what is enough, than take their food by men
laid before them and made ready.

28. Here then shall these persons in their turn be in
another more sublime degree of righteousness outdone, by
them who shall so order themselves, that every day they
shall betake them into the fields as unto pasture, and at what
time they shall find it, pick up their meal, and having

Example of the birds not in all points binding. 501

allayed their hanger, return. But plainly, on account of de
the keepers of the fields, how good were it, if the Lord
should deign to bestow wings also, that the servants of God CH0*

being found in other men’s fields should not be taken up as -

thieves, but as starlings be scared off. As things are, how¬
ever, such an one will do all he can to be like a bird, which the
fowler shall not be able to catch. But, lo, let all men allow
this to the servants of God, that when they will they should
go forth into their fields, and thence depart fearless and
refreshed: as it was ordered to the people Israel by the law, Deut.
that none should lay hands on a thief in his fields, unless he2?’ 24’
wanted to carry any thing away with him from thence; for
if he laid hands on nothing but what he had eaten, they
would let him go away free and unpunished. Whence also
when the disciples of the Lord plucked the ears of corn, the
Jews calumniated them on the score of the sabbath rather Mat.] 2,
than of theft. But how is one to manage about those times 1- 2'
of year, at which food that can be taken on the spot is not
found in the fields ? Whoso shall attempt to take home with
him any thing which by cooking he may prepare for him¬
self, he shall, according to these persons’ understanding of
it, be accosted from the Gospel with, ‘ Put it down; for
this the birds do not.’

29. But let us grant this also, that the whole year round
there may in the fields be found either of tree or of herbs or
of any manner of roots, that which may be taken as food
uncooked ; or, at any rate, let so great exercise of body be
used, that the things which require cooking, may be taken
even raw without hurt, and people may even in winter
weather, no matter how rough, go forth to their fodder ; and
so it shall be the case that nothing be taken away to be
prepared, nothing laid up for the morrow. Yet will not
those men be able to keep these rules, who for many days
separating themselves from sight of men, and allowing none
access lo them, do shut themselves up, living in great earnest¬
ness of prayers. For these do use to shut up with them¬
selves store of aliments, such indeed as are most easily and
cheaply had, yet still a store which may suffice for those
days during which they purpose that no man shall see them;
which thing the birds do not. Now touching these men’s

502 If keeping store is not forbidden, working is not.

toK exercising of themselves in so marvellous contiuency, seeing
mona- that they have leisure for the doiug of these things, and not
CHO' in proud elation but in merciful sanctity do propose them-

- selves for men’s imitation, 1 not only do not blame it, but know

not how to praise it as much as it deserves. And yet what are
we to say of such men, according to these persons’ under¬
standing of the evangelic words ? Or haply the holier they
be, the more unlike are they to the fowls ? because unless
they lay by for themselves food for many days, to shut them¬
selves up as they do they will not have strength? Ilowbeit,

Matt. 6, to them as well as us is it said, Take therefore no thought for

34. ,,

the morrow.

30. Wherefore, that 1 may briefly embrace the whole
matter, let these persons, who from perverse understanding
of the Gospel labour to pervert apostolical precepts, either
take no thought for the morrow, even as the birds of the air;
or let them obey the Apostle, as dear children : yea rather,
let them do both, because both accord. For things contrary
Rom. l, to his Lord, Paul the servant of Jesus Christ would never
advise. This then we say openly to these persons ; If the
birds of the air ye in such wise understand in the Gospel,
that ye will not by working with your hands procure food
and clothing ; then neither must ye put any thing by for the
morrow, like as the birds of the air do put nothing by. But
if to put somewhat by for the morrow, is possibly not against
Matt. 6, the Gospel where it is said, Behold the birds of the air, for
thei/ neither sow nor reap nor gather into stores; then is it
possibly not against the Gospel nor against similitude of the
birds of the air, to maintain this life of the flesh by labour of
corporal working.

xxiv. 31. For if they be urged from the Gospel that they should
put nothing by for the morrow, they most rightly answer,
John 12, ‘ Why then had the Lord Himself a bag in which to put by
the money which was collected? Why so long time before-
Actsiljhand, on occasion of impending famine, were supplies of
28— 30. corn scnl t0 tjie jj0]y fathers? Why did Apostles in such
wise provide things necessary for the indigence of saints
lest there should be lack thereafter, that most blessed Paul
lCor.io, should thus write to the Corinthians in his Epistle: Now
1 *' concerning the collection for the saints, as / have given

Working for the Monastery no return to worldly life. 503

order to the Churches of Galatia, even so do ye. Upon the de
first day of the week let every one of you lay by him in store, J,™1;
as God hath prospered him, that the gatherings be not then CH°-

first made when I come. And when I come, whomsoever ye - —

shall approve by your letters, them will 1 send to bring your
liberality unto Jerusalem. And if it be meet that 1 go also,
they shall go with me ? These and much else they most
copiously and most truly bring forward. To whom we
answer: Ye see then, albeit the Lord said, Take no thought
for the morrow, yet ye are not by these words constrained
to reserve nothing for the morrow : then why do ye say that
by the same words ye are constrained to do nothing ? Why
are the birds of the air not a pattern unto you for reserving
nothing, and ye will have them to be a pattern for working
nothing?

32. Some man will say: ‘ What then does it profit a xxv.
servant of God, that, having left the former doings which
he had in the world he is converted unto the spiritual life
and warfare, if it still behove him to do business as of p.
common workman ?’ As if truly it could be easily unfolded
in words, how greatly profiteth what the Lord, in answer to
that rich man who was seeking counsel of laying hold on
eternal life, told him to do if he would fain be perfect: sell
that he had, distribute all to the indigence of the poor, and Mat. 19,
follow Him? Or who with so unimpeded course hath fol-21,
lowed the Lord, as he who saitli, Not in vain have I run, nor Phil. 2,
in vain laboured ? who yet both enjoined these works, and16,
did them. This unto us, being by so great authority taught
and informed, ought to suffice for a pattern of relinquishing
our old resources, and of working with our hands. But we
too, aided by the Lord Himself, are able perchance in some
sort to apprehend what it doth still profit the servants of
God to have left their former businesses, while they do yet
thus work. For if a person from being rich is converted to
this mode of life, and is hindered by no infirmity of body,
are we so without taste of the savour of Christ, as not to
understand what an healing it is to the swelling of the old
pride, when, having pared oil the superfluities by which
erewhile the mind was deadly inflamed, lie refuses not, for
the procuring of that little which is still naturally necessary

504 Charity exercised in working for the common good.

de for this present life, even a common workman’s lowly toil?
mona* If however he be from a poor estate converted unto this
cho- manner of life, let him not account himself to be doing that

R U II "

- —which he was doing aforetime, if foregoing the love of even

increasing his ever so small matter of private substance, and
PhiL 2, now no more seeking his own but the things which be

21 • i • °

Jesu Christ’s, he hath translated himself into the charity of
a life in common, to live in fellowship of them who have one
soul and one heart to Godward, so that no man saith that
any thing is his own, but they have all things common.
Acts 4, por if in this earthly commonwealth its chief men in the
old times did, as their own men of letters are wont in their
most glowing phrase to tell of them, to that degree prefer
the common weal of the whole people of their city and
Scipio country to their own private affairs, that one of them, for
tv. l subduing of Africa honoured with a triumph, would have
had nothing to give to his daughter on her marriage, unless
by decree of the senate she had been dowered from the
public treasury : of what mind ought he to be towards his
commonwealth, who is a citizen of that eternal City, the
heavenly Jerusalem, but that even what with labour of his
own hands he earns, he should have in common with his
brother, and if the same lack any thing, supply it from the
common store ; saying with him whose precept and example
2 Cor. 6, he hath followed, As having nothing , and possessing all
10‘ things ?

33. Wherefore even they which having relinquished or
distributed their former, whether ample or in any sort
opulent, means, have chosen with pious and wholesome
humility to be numbered among the poor of Christ ; if they
be so strong in body and free from ecclesiastical occupations,
(albeit, bringing as they do so great a proof of their purpose,
and conferring from their former havings, either very much,
or not a little, upon the indigence of the same society, the
common fund itself and brotherly charity owes them in
return a sustenance of their life,) yet if they too work with
their hands, that they may take away all excuse from lazy
brethren who come from a more humble condition in life,
and therefore one more used to toil ; therein they act far
more mercifully than when they divided all their goods to

Claim of giving tip allfor Christ. Serving God and Mammon. 505

the needy. If iudeed they be unwilling to do this, who can de
venture to compel them ? Yet then there ought to be found
for them works in the monastery, which if more free from cho-
bodily exercise, require to be looked unto with vigilant RUM~-
administration, that not even they may eat their bread for
nought, because it is now become the common property.

Nor is it to be regarded in what monasteries, or in what
place, any man may have bestowed his former having upon
his indigent brethren. For all Christians make one common¬
wealth. And for that cause whoso shall have, no matter in
what place, expended upon Christians the things they
ueeded, in what place soever he also received) what himself
hath need of, from Christ’s goods1 he doth receive it. 1
Because in what place soever himself has given to such, whoChristi
but Christ received it ? But, as for them who before they
entered this holy society got their living by labour of the
body, of which sort are the more part of them which come
into monasteries, because of mankind also the more part are
such ; if they will not work, neither let them eat. For not
to that end are the rich, in this Christian warfare, brought
low unto piety, that the poor may be lifted up unto pride.

As indeed it is by no means seemly that in that mode of life
where senators become men of toil, there common workmen
should become men of leisure ; and whereunto there come,
relinquishing their dainties, men who had been masters of
houses and lands, there common peasants should be dainty.

34. ‘ But then the Lord saith, Be not solicitous for xxvi.
your life what ye shall eat, nor for the body, what ye
shall pat on.' Rightly : because He had said above, Ye
cannot serve God and mammon. For he who preaches the
Gospel with an eye to this, that he may have whereof he
may eat and whereof be clothed, accounts that he at the
same time both serves God, because he preaches the Gospel ;
and mammon, because he preaches with an eye to these
necessaries : which thing the Lord saith to be impossible.

And hereby he who doth for the sake of these things preach
the Gospel is convicted that he serves not God but mammon;
however God may use him, he knows not how, to other men’s
advancement. For to this sentence doth He subjoin, saying,
Therefore I say unto you, Be not solicitous for your life

506 Our Lord directs our Intention to reward in Heaven.

de what ye shall eat, nor for your body what ye shall put on :

not that they should not procure these tilings, as much as is
CH°- enough for necessity. what means they honestly may ;

- 1 but that they should not look to these things, and for the

sake of these do whatever in preaching of the Gospel they
are bidden to do. The intention, namely, for which a thing
is done, He calls the eye : of which a little above He was
speaking with purpose to come down to this, and saying,
The light of thy body is thine eye : if thine eye be single , thy
whole body shall be full of light; but if thine eye be evil, thy
whole body shall be full of darkness ; that is, such will be
thy deeds as shall be thine intention for which thou doest
them. For indeed that He might come to this, He had
Matt, c, before given precept concerning alms, saying, Lay not up
19— 22. for y0urselves treasures on earth where rust and moth doth
corrupt, and where thieves break through and steal. But lay
up for yourselves treasure in heaven, where neither moth nor
rust doth corrupt, and where thieves do not break through
nor steal. For where thy treasure shall be, there will thy
heart be also. Thereupon He subjoined, The light of thy
body is thine eye : that they, to wit, which do alms, do them
not with that intention that they should either wish to please
men, or seek to have repayment on earth of the alms they
do. Whence the Apostle, giving charge to Timothy for
l Tim.6, warning of rich men, Let them, says he, readily give , com-
18. 19. uumicate, treasure up for themselves a good foundation for
the time to come, that they may lay hold on the time life.
Since then the Lord hath to the future life directed the eye
of them which do alms, and to an heavenly reward, in order
that the deeds themselves may be full of light when the eye
shall be simple, (for of that last retribution is meant that
Mat.io, which He says in another place, He that receivelh you
40— 42‘ receivelh Me, and he that receivelh Me receivelh Him that
sent Me. He that receiveth a prophet in the name of a
jirophel shall receive a prophet's reward; and he that
receiveth a righteous man in the name of a righteous man
shall receive a righteous man's reward. And ivhosoever
shall give to drink unto one of these little ones a cup of cold
water only in the name of a disciple, verily I say unto you, his
reward shall not be lost C' lest haply after lie had reproved

What we gain by our own labour still conies from Him. 507

ihe eye* of them which bestow things needful upon the de
indigent both prophets and just men and disciples of the MONA.
Lord, the eye of the persons to whom these things were CH0-
done should become depraved, so that for the sake ofj-^r —
receiving these things they should wish to serve Christ as rep*0
His soldiers: No man, saitli He, can serve two masters. Matt. 6,
And a little after: Ye cannot , saith He, serve God and?f„A

lb. o-A.

mammon. And straightway He hath added, Therefore 1
say unto you, be not solicitous for your life what ye shall
eat, nor for the body what ye shall put on.

35. And that which follows concerning birds of the air
and lilies of the field, He saith to this end, that no man may
think that God careth not for the needs of His servants ;
when His most wise Providence reacheth unto these in
creating and governing those. For it must not be deemed
that it is not He that feeds and clothes them also which
work with their hands. But lest they turn aside the Christiau
service of warfare unto their purpose of getting these things, the
Lord in this premonisheth His servants that in this ministry
which is due to His Sacrament, we should take thought, not for
these, but for His kingdom and righteousness : and all these
things shall be added unto us, whether working by our
hands, or whether by infirmity of body hindered from work¬
ing, or whether bound bv sucli occupation of our very
warfare that we are able to do nothing else. For neither xxvii.
does it follow that because the Lord hath said, Call upon Ps. 50,
Me in the day of tribulation and I will deliver thee, and15'
thou shall glorify Me, therefore the Apostle ought not to
have fled, and to be let down by the wall in a basket that he Acts 9,
might escape the hands of a pursuer, but should rather have 2°Cor.
waited to be taken, that, like the three children from theu>33-
midst of the fires, the Lord might deliver him. Or for this
reason ought not the Lord either to have said this, If they Mat.io,
shall persecute you in one city, flee ye to another, namely,23’
because He hath said, If ye shall ask of the Father a«yJohn]6,
thing in My name. He will give it you. As then whoever23'
to Christ’s disciples when fleeing from persecution should
cast up this sort of cjuestion, why they did not rather stand,
and by calling upon God obtain through llis marvellous
works in such wise deliverance, as Daniel from the lions, as

OPERE

MONA-

CHO¬

RUM.

2 Tim.
2,4.

xxviii.

Cant. 1,
3. 4.

508 Prudence allowed. Ill name to Monks from Satan's

Peter from his chains, they would answer that they ought
not to tempt God, but He woidd then and then only do the
like for them, if it should please Him, when they had nothing
that they could do ; but when He put flight in their power,
although they were thereby delivered, yet were they not
delivered but by Him: so likewise to servants of God having
time and strength after the example and precept of the
Apostle to get their living by their own hands, if any from
the Gospel shall raise a question concerning the birds of the
air, which sow not nor reap nor gather into stores, and con¬
cerning lilies of the field that they toil not neither do they
spin; they will easily answer, c If we also, by reason of any
either infirmity or occupation cannot work, He will so feed
and clothe us, as lie doth the birds and the lilies, which do
no work of this kind : but when we are able, we ought not
to tempt our God ; because this very ability of ours, we
have it by His gift, and in living by it, we live by His
bounty Who hath bounteously bestowed upon us that we
should have this ability. And therefore concerning these
necessary things we are not solicitous ; because when we are
able to do these things, He by Whom mankind are fed and
clothed doth feed and clothe us : but when we are not able
to do these things, He feeds and clothes us by Whom the
birds are fed and the lilies clothed, because we are more
worth than they. Wherefore in this our warfare, neither for
the morrow lake we thought : because not for the sake of
these temporal things, whereunto pertaineth To-morrow, but
for the sake of those eternal things, where it is evermore
To-day, have we proved ourselves unto Him, that, entangled
in no secular business, we may please Him.

36. Since these things are so, suffer me awhile, holy
brother, (for the Lord givetli me through thee great bold¬
ness,) to address these same our sons and brethren whom
I know with what love thou together with us dost travail in
birth withal, until the Apostolic discipline be formed in them.
O servants of God, soldiers of Christ, is it thus ye dissemble
the plottings of our most crafty foe, who fearing your good
fame, that so goodly odour of Christ, lest good souls should
say, We uiU run after the odour of thine ointments , and so
should escape his snares, and in every way desiring to obscure

emissaries in their garb. Bishops' life laborious. 509

it with his own stenches, hath dispersed on every side so de
many hypocrites under the garb of monks, strolling about MONA_
the provinces, no where sent, no where fixed, no where stand- CH°-
ing, no where sitting. Some hawking about limbs of martyrs, R-g—
if indeed of martyrs; others magnifying their fringes andBen.c.l.
phylacteries ; others with a lying story, how they have heard Q^j5'
say that their parents or kinsmen are alive in this or that xw»- 7-
country, and therefore be they on their way to them : and all
asking, all exacting, either the costs of their lucrative want,
or the price of their pretended sanctity. And in the mean¬
while wheresoever they be found out in their evil deeds, or in
whatever way they become notorious, under the general name
of monks, your purpose is blasphemed, a purpose so good, so
holy, that in Christ’s name we desire it, as through other
lands so through all Africa, to grow and flourish. Then are
ye not inflamed with godly jealousy ? Does not your heart
wax hot within you, and in your meditatiou a fire kindle, ps. 39,
that these men’s evil works ye should pursue with good3-
works, that ye should cut off from them occasion of a foul
trafficking, by which your estimation is hurt, and a stumbling-
block put before the weak ? Have mercy then and have
compassion, and shew to mankind that ye are not seeking in
ease a ready subsistence, but through the strait and narrow
way of this purpose, are seeking the kingdom of God. Ye
have die same cause which the Apostle had, to cut off
occasion from them which seek occasion, that they who by
their stinks are suffocated, by your good odour may be
refreshed.

37. We are not binding heavy burthens and laying themxxix.
upon your shoulders, while we with a finger will not touch
them. Seek out, and acknowledge the labour of our occupations,
and in some of us the infirmities of our bodies also, and in
the Churches which we serve, that custom uoav grown up,
that they do not suffer us to have time ourselves for those
works to which we exhort you. For though we might say,

Who goeth a warfare any time at his own charges ? Who iCor. 9,
planteth a vineyard , and eateth not of the fruit thereof?

Who feedeth a flock, and partaketh not of the milk of the
flock? vet I call our Lord Jesus, in Whose name I fearlessly
say these things, for a witness upon my soul, that so far as it

OPERE

MONA*

CHO¬

RUM.

Eeg. S.
Ben. c.
48.

1 Cor. 6
4—6.

510 Judging causes, harder than manual labour.

concerns mine own convenience, I would much rather every
day at certain hours, as much as is appointed by rule in well-
governed monasteries, do some work with my hands, and
have the remaining hours free for reading and praying, or
some work pertaining to Divine Letters, than have to bear
these most annoying perplexities of other men’s causes about
secular matters, which we must either by adjudication bring
to an end, or by intervention cut short. Which troubles
the same Apostle hath fastened us withal, (not by his own
sentence, but by His who spake through him,) while yet we
do not read that he had to put up with them himself: indeed
his was not the sort of work to admit of it, while running to
and fro in his Apostleship. Nor hath he said, ‘ If then ye
have secular law-svils, bring them before us or, ‘ Appoint
us to judge them but, Them which are contemptible in the
Church, these, saith he, put ye in place. To your abashment
I say it : is it so that there is not among you any wise man
who can judge between his brother , but brother goelh to law
with brother, and that before infidels? So then wise believers
and saints, having their stated abode in the different places,
not those who were running hither and hither on the business
of the Gospel, were the persons whom he willed to be charged
with examination of such affairs. Whence it is no where
written of him that he on any occasion gave up his time to
such matters ; from which we are not able to excuse our¬
selves, even though we be contemptible ; because he willed
even such to be put in place, in case there were lack of wise
men, rather than have the affairs of Christians to be brought
into the public courts. Which labour, however, we not
without consolation of the Lord take upon us, for hope of
eternal life, that we may bring forth fruit with patience. For
we are servants unto His Church, and most of all to the
weaker members, whatsoever members we in the same body
may chance to be. I pass by other innumerable ecclesiastical
cares, which perchance no man credits but he who hath
experienced the same. Therefore we do not bind heavy
burdens and place them on your shoulders, while we ourselves
touch them not so much as with a finger; since indeed if
with safety to our oflice we might, (He seeth it, Who tries
our hearts!) we would rather do these things which we exhort

Obedience to Bishops claimed as in any case due. 511

you to do, than the thiugs which we ourselves are forced to be
do. True it is, to all both us and you, while according to m'ona^
our degree and office we labour, both the way is strait in CH°-

labour and toil; and yet, while we rejoice in hope, His yoke - —

is easy and His burden light, Who hath called us unto rest,

TV ho passed forth before us from the vale of tears, where not
Himself either was without pressure of griefs. If ye be our
brethren, it our sons, if we be your fellow-servauts, or rather
in Christ your servants, hear what we admonish, acknowledge
what we enjoin, take what we dispense. But if we be
Pharisees, binding heavy burdens and laying them on your
shoulders; yet do ye the things we say, even though yeMat.23,
disapprove the things we do. But to us it is a very small3-
thing that we be judged by you, or of any human assize b t Cor.4,
Of how near and dear3 charity is our care on your behalf, letf'ab hu
Him look into it Who hath given what we may offer to be mano
looked into by His eyes. In fine : think what ye will of us : 2'^‘er.
Paul the Apostle enjoins and beseeches you in the Lord, mana-
that with silence, that is, quietly and obediently ordered, ye2Thess.
do work and eat your own bread. Of him, as I suppose, ye 3’ 12-
believe no evil, and He who by him doth speak, on Him
have ye believed.

38. These things, my brother Aurelius, most dear unto xxx.
me, and in the bowels of Christ to be venerated, so far as He
hath bestowed on me the ability Who through thee com¬
manded me to do it, louching work of Monks, I have not
delayed to write ; making this my chief care, lest good
brethren obeying apostolic precepts, should by lazy and
disobedient be called even prevaricators from the Gospel :
that they which work not, may at the least account them
which do work to be better than themselves without doubt.

But who can bear that contumacious persons resisting most
wholesome admonitions of the Apostle, should, not as weaker
brethren be borne withal, but even be preached up as holier
men ; insomuch that monasteries founded on sounder doctrine
should be by this double enticement corrupted, the dissolute
licence of vacation from labour, and the false name of
sanctity ? Let it be known then to the rest, our brethren
and sons, who are accustomed to favour such men, and
through ignorance to defend this kind of presumption, that

CFERE

MONA-

CHO¬

RUM.

2 Thess.
3, 13.

Ps.9,24.
[10, 3.]
xxxi.

1 Cor.
11, 16.
17.

512 St. Paul's rule against men's nearing long hair.

they need themselves most chiefly to be corrected, in order
tli at those may be corrected, not that they become weary in
well-doing. Truly, in that they do promptly and with
alacrity minister unto the servants of God the things they
need, not only we blame them not, but we most cordially
embrace them : only let them not with perverse mercy more
hurt these men’s future life, than to their present life they
render aid.

39. For there is less sin, if people do not praise the sinner
in the desires ofhis soul, and speak good of him who prac-
tiseth iniquities. Now what is more an iniquity than to wish
to be obeyed by inferiors, and to refuse to obey superiors ?
The Apostle, 1 mean, not us : insomuch that they even let
their hair grow long: a matter, of which he would have no
disputing at all, saying, If any choose Ih to be contentious , we
have no such custom, neither the Church of God. Now this
I command'' ; which gives us to understand that it is not
cleverness of reasoning that we are to look for, but authority
of one giving command to attend unto. For wliereunto,
1 pray thee, pertaineth this also, that people so openly
against the Apostle’s precepts wear long hair? Is it that
there must be in such sort vacation, that not even the
barbers are to work? Or, because they say that they imitate
the Gospel birds, do they fear to be, as it were, plucked, lest
they be not able to fly ? I shrink from saying more against
this fault, out of respect for certain long-haired brethren, in
whom, except this, we find much, and well-nigh every thing,
to venerate. Hut the more we love them in Christ, the more
solicitously do we admonish them. Nor are we afraid indeed,
lest their humility reject our admonition; seeing that we also
desire to be admonished by such as they, wherever we chance
to stumble or to go aside. This then we admonish so holy
men, not to be moved by foolish quibblings of vain persons,
and imitate in this perversity them whom in all else they are
far from resembling. For those persons, hawking about a
venal hypocrisy, fear lest shorn sanctity be held cheaper
than long haired ; because forsooth he who secs them shall

h E. V. follows text rcc. rovro Si V ulg have rtun Si ra(*'yyiX\u cuk
trafayyfo.Xvv ovx \ruivu, but good Mss. iraivut, hoc autem prtecipio non lau-
and V'ersions besides the 1 tal. and dans.

False pretence of humility in imitating Nazarites. 513

call to ruind those ancients whom we read of, Samuel and the de
rest who did not cut off their hair. And they do not consider
what is the difference between that prophetic veil, and this CHO-
unveiling which is in the Gospel, of which the Apostle saith, Numb'-
When thou shall go over 1 unto Christ, the veil shall he taken 6, 5.
aicay. That, namely, which was signified in the veil inter- j^or'3’
posed between the face of Moses and the beholding of the^xod^
people Israel, that same was also signified in those times by
the long hair of the Saints. For the same Apostle saith, that
long hair is also instead of a veil : by whose authority these
men are hard pressed. Seeing he saith openly, If a man
wear long hair , it is a disgrace to him. ‘ The very disgrace,’
say they, ‘ we take upon us, for desert of our sins holding
out a screen of simulated humility, to the end that under
cover of it they may carry on their trade of self-importance1.! vena-
Just as if the Apostle were teaching pride when he says,
Everyman praying or prophesying with veiled head shameth iCor.n,
his head; and, A man ought not to veil his head , forsomuch ^ u
as he is the image and glory of God. Consequently he who
says, Ought not , knows not perchance how to teach humility!
However, if this same disgrace in time of the Gospel, which
was a thing of a holy meaning'3 in time of Prophecy, be by 3sacra-
these people courted as matter of humility, then let them fcementuin
shorn, and veil their head with haircloth. Only then there
will be none of that attracting of people’s eyes in which they
trade3, because Samson was veiled not with haircloth, but3 species
with his long hair. ilia ve-

40. And then that further device of theirs, (if words can xxxii.
express it,) how painfully ridiculous is it, which they have
invented for defence of their long locks ! ‘ A man,’ say they,

‘the Apostle hath forbidden to have long hair: but then they
who have made themselves eunuchs for the kingdom of God
are no longer men.' O dotage unparalleled ! Well may the
person who says this arm himself against Holy Scripture’s
most manifest proclamations, with counsel of outrageous
impiety, and persevere in a tortuous path, and essay to bring
in a pestiferous doctrine that not Blessed is the man who Ps. 1, l.
hath not walked in the counsel of the ungodly , and in the

1 Cum transieris. Gr Wix* 3* » sc. • 'lrtavX Chrys. Theod. or r)t

Ongen.

L 1

514 Foolish presumption of disowning manhood.

de nay of sinners hath not stood, and in the chair of noisome
MoxA- wickedness 1 hath not sat. For if he would meditate in God’s
CH°- law day and night, there he should find the Apostle Paul

RUM * O' 1

1 tj-‘ himself, who assuredly professing highest chastity saith,
lend® / would that all men were even as I : and yet shews himself

a man, not only in so being, but also in so speaking. For he
iCor.13, saith, When I was a child, I spake as a child, I understood
as a child, 1 thought as a child ; but when I became a man ,
/ put away childish things. But why should I mention the
Apostle, when concerning our Lord and Saviour Himself
they know not what they think who say these things. For of
Eph. 4, Whom but Him is it said, Until we come all to unity of faith
l3, 1 4' and to knowledge of the Son of God , to the Perfect Man, to
the measure of the age of the fulness of Christ ; that we be
no longer babes, tossed and carried about with every wind of
doctrine , in sleight of men, in cunning craftiness for machi¬
nation of error. With which sleight these persons deceive
ignorant people, with which cunning craftiness and machi¬
nations of the enemy both they themselves are whirled round,
and in their whirling essay to make the minds of the weak
which cohere unto them so (in a manner) to spin round with
them, that they also may not know where they are. For they
Gal. 3, have heard or read that which is written, Whosoever of you
2"- 28- have been baptized in Christ, have put on Christ: where is no
Jew nor Greek; no bond nor free ; no male nor female.
And they do not understand that it is in reference to concu-

2 Cor. 4, piscence of carnal sex that this is said, because in the inner
16, man, wherein we are renewed in newness of our mind, no sex

of this kind exists. Then let them not deny themselves to be
men, just because in respect of their masculine sex they work
not. For wedded Christians also who do this work, are of
course not Christians on the score of that which they have in
common with the vest who are not Christians and with the
very cattle. For that is one thing that is either to infirmity
conceded or to mortal propagation paid as a debt, but another
that which lor the laying hold of incorrupt and eternal life is
by faithful profession signified. That then which concerning
not veiling of the head is enjoined to men, in the body indeed
it is set forth in a figure, but that it is enacted in the mind,
wherein is the image and glory of God, the words themselves

515

The Image of God is in the renewed Mind.

do indicate : A man indeed , it saith, ought not to veil his de
head, forsomuch as he is the image and glory of God. For M0NA_
where this image is, he doth himself declare, where he saith, CH0-
Lie not one to another ; but stripping off the old man with col 3
his deeds , put ye on the new, which is renewed to the acknow- 9- 10-
ledging of God, according to the image of Him who created
him. Who can doubt that this renewing takes place in the
mind ? But and if any doubt, let him hear a more open
sentence. For, giving the same admonition, he thus saith in
another place: As is the truth in Jesus, that ye put off con - Eph. 4,
cerning the former conversation the old man, him which fs21— '24'
corrupt according to the lust of deception ; but be ye renewed
in the spirit of your mind, and put on the new man, him
which after God is created. What then ? Have women not
this renewal of mind in which is the image of God ? Who
would say this ? But in the sex of their body they do not
signify this; therefore they are bidden to be veiled. The
part, namely, which they signify in the very fact of their
being women, is that which may be called the concupiscential
part, over which the mind1 bears rule, itself also subjected to 1 mens
its God, when life is most rightly and orderly conducted.

What, therefore, in a single individual human being is the
mind and the concupiscence, (that ruling, this ruled ; that
lord, this subject,) the same in two human beings, man and
woman, is in regard of the sex of the body exhibited in a
figure. Of which sacred import2 the Apostle speaks when he2sacra-
says, that the man ought not to be veiled, the woman ought. mentum
For the mind doth the more gloriously advance to higher
things, the more diligently the concupiscence is curbed from
lower things ; until the whole man together with even this
now mortal and frail body in the last resurrection be clothed
with incorruption and immortality, and death be swallowed iCor is,
up in victory.

41. Wherefore, they which will not do right things, let xxxiii.
them give over at least to teach wrong things. Howbeit they
be others whom in this speech we reprove : but as for those
who by this one fault, of letting their hair contrary to
apostolic precept grow long, offend and trouble the Church,
because when some being unwilling to think of them any
thing amiss are forced to twist the manifest words of the

i. 1 2

OPERE

MOXA-

CHO¬

RUM.

516 Earnest entreaty to the icell-disposed Monks.

Apostle into a wrong meaning, others choose to defend the
sound understanding of the Scriptures rather than fawn upon
any men, there arise between the weaker and the stronger
brethren most bitter and perilous contentions : which things
perchance if they knew, these would correct without hesitation
this also, in whom we admire and love all else. Those then we
not reprove, but ask and solemnly beseech bv the Godhead
and the Manhood of Christ and by the charity of the Holy
Ghost, that they no more put this stumbling-block before the
weak for whom Christ died, and aggravate the grief and
torment of our heart when we bethink us how much more
readily evil men can imitate this evil thing for deceiving of
mankind, when they see this in them whom on the score of
other so great good we with deserved offices of Christian love
do honour. If however, after this admonition, or rather this
solemn entreaty of ours, they shall think fit to persevere in
the same, we shall do nothing else but only grieve and mourn.
This let them know; it is enough. If they be servants of
God, they have pity. If they have not pity, I will not say
any thing worse. All these things, therefore, in the which
peradventure I have been more loquacious than the occu¬
pations both of thee and of me could wish, if thou approve
the same, make thou to be known to our brethren and sons,
on whose behalf thou hast deigned to put this burden upon
me : but if ought seem to thee meet to be withdrawn or
amended, by reply of your Blessedness I shall know the
same.

r* *

v •

S. AUGUSTINE

ON CARE TO BE HAD FOR THE DEAD.

From the Retractations, Book ii. Chap. 64.

The hook, On care to be had for the dead, I wrote, having being asked by
letter whether it profits any person after death that his body shall he
buried at the memorial of any Saint*. The hook begins thus: Long
time unto your Holiness, my venerable fellow-bishop Paulinus.

1. Long time, my venerable fellow-bishop Paulinus, have DE
I been thv Holiness’s debtor for an answer; ever since thou CURA
wrotest to me by them of the household 1 of our most reli- mob-
gious daughter Flora, asking of me whether it profit any UIS'
man after death that his body is buried at the memorial of 1 homi-
some Saint. This, namely, had the said widow begged ofnes-
thee for her son deceased in those parts, and thou liadst
written her an answer, consoling her, and announcing to
her concerning the body of the faithful young man Cynegius,
that the thing which she with motherly and pious affection
desired was done, to wit, by placing it in the basilica of
most blessed Felix the Confessor. Upon which dccasion it
came to pass, that by the same bearers of thy letter thou
didst write also to me, raising the like question, and craving

* The date may be conjectured from of Dulcitius, Quscst. ii. 2, 3. Ren.
the order of the Retractations, where Paulinus, to whom it was addressed,
this book is mentioned next after the was Bishop of Noise, and took great
Enchiridion ad Laurentium, which was pains to honour the memory of St. Felix,
not finished earlier than A. D. 421. who is mentioned in the beginning of
The first two paragraphs of this it. Several poems of his on the subject
treatise will he found quoted by Au- are extant,
gustine in his Book On Eight Questions

518 Prayer may aid the dead , yet each receive after his deeds.

DE that I would answer what I thought of this matter, at the
pro same time not forbearing to say what are thine own senti-
mor- ments. For thou sayest that to thv thinking these be no
empty motions of religious and faithful minds, which take
this care for their deceased friends. Thou addest, moreover,

1 vacare that it cannot be void of effect1 that the whole Church is wont

to supplicate for the departed: so that hence it may be
further conjectured that it doth profit a person after death,
if by the faith of his friends for the interment of his body
such a spot be provided wherein may be apparent the aid,
likewise in this way sought, of the Saints.

2. But this being the case, how to this opinion that

2 Cor.6, should not be contrary which the Apostle says, For we shall

all stand before the judgment -seat of Christ, that each may
per receive according to the things he hath done by the body,
1 whether good or bad; this, thou signifiest, thou dost not well
see. For this apostolic sentence doth before death admonish
to be done, that which may profit after death; not then, first,
when there is to be now a receiving of that which a person
shall have done before death. True, but this question is thus
solved, namely, that there is a certain kind of life by which
is acquired, while one lives in this body, that it should be
possible for these things to be of some help to the departed ;
and, consequently, it is according to the things done by the
body, that they are aided by the things which shall, after they
have left the body, be religiously done on their behalf. For
there are whom these things aid nothing at all, namely, when
they are done either for persons whose merits are so evil, that
neither by such things are they worthy to be aided; or for per¬
sons whose merits are so good, that of such things they have no
need as aids. Of the kind of life, therefore, which each hath
led by the body, doth it come, that these things profit or
profit not, whatever are piously done on his behalf when he
has left the body. For touching merit whereby these things
profit, if none have been gotten in this life, it is in vain
sought after this life. So it comes to pass as well that not
* inani- unmeaningly 2 doth the Church, or care of friends, bestow
upon the departed whatever of religion it shall be able ; as
also that, nevertheless, each receiveth according to the
things which he hath done by the body, whether it be

The Church's custom. Pagan notions about burial. 519

good or bad, the Lord rendering unto each according to his
works. For, that this which is bestowed should be capable PRO
of profiting him after the body, this was acquired in that life
which he hath led in the body.

3. Possibly thy inquiry is satisfied by this my brief reply.

But what other considerations move me, to which I think
meet to answer, do thou for a short space attend. In the
books of the Maccabees we read of sacrifice offered for the^Mac.
dead. Howbeit, even if it were no where at all read in the
Old Scriptures, not small is the authority, which in this
usage is clear, of the whole Church, namely, that in the
prayers of the priest which are offered to the Lord God at
His altar, the commendation of the dead hath also its place.

But then, whether there be some profit accruing unto the «•
soul of the dead from the place of its body, requires a more
careful enquiry. And first, whether it make any difference
in causing or increasing of misery after this life to the spirits
of men if their bodies be not buried, this must be looked
into, not in the light of opinion however commonly received,
but rather of the holy writ of our religion. For we are not
to credit that, as is read in Maro, the unburied are prohibited
from navigating and crossing the infernal stream : because
forsooth

To none is giv'n to pass the hideous hanks .Eneid

And waters hoarse , ere in their meet abode ™g327>

The hones have sunk to rest.

Who can incline a Christian heart to these poetical and
fabulous figments, when the Lord Jesus, to the iutent that
under the hands of their enemies, who should have their
bodies in their power, Christians might lie down without
a fear, asserts that not a hair of their head shall perish, Mat. 10
exhorting that they should not fear them which when they Lu’kel2
have killed the body have nothing more that they can do r *

Of which in the first book On the City of God, I have
methinks enough spoken, to break the teeth in thcii mouths
who, in imputing to Christian times the barbaious de'as-
tation, especially that which Home has lately suffered, do
cast up to us this also, that Christ did not there come to the
succour of His own. To whom when it is answered that the
souls of the faithful were, according to the merits of their

520 Christians taught not to fear for the body after death.

de faith, by Him taken into protection, they insult over us with
— talking of their corpses left unburied. All this matter, then,
mob- concerning burial I have in such words as these expounded.

TUic, ° 1

- — 4. “ But” (say I) “ in such a slaughter-heap of dead

bodies, could they not even be buried ? not this, either, doth
pious faith too greatly dread, holding that which is foretold
that not even consuming beasts will be an hindrance to the
Lute2l, rising again of bodies of which not a hair of the head shall
Mat. to, perish. Nor in any wise would Truth say, Fear not them
28—30. which hill the bodi /, but cannot kill the soul ; if it could at
4. 7. 'all hinder the life to come whatever enemies might choose to
do with the bodies of the slain. Unless haply any is so
absurd as to contend that they ought not to be feared before
death, lest they kill the body, but ought to be feared after
death, lest, having killed the body, they suffer it not to be
buried. Is that then false which Christ says, Who kill the
body, and afterwards have no more that they can do, if they
have so great things that they can do on dead bodies? Far be
the thought, that that should be false which Truth hath said.
For the thing said is, that they do somewhat when they kill,
because in the body there is feeling while it is in killing, but
afterward they have nothing more that they can do because
there is no feeling in the body when killed. Many bodies,
then, of Christians the earth hath not covered : but none of
them hath any separated from heaven and earth, the whole
of which He fillelh with presence of Himself, Who knoweth
whence to resuscitate that which lie created. It is said
Ps. 79, indeed in the Psalm, The dead bodies of thy servants have

2 3

they given for meat unto the fouls of the heaven, the flesh of
thy saints unto the beasts of the earth : they have shed their
blood like water round about Jerusalem, and there was no
man to bury them: but more to heighten the cruelty of them
who did these things, not to the infelicity of them who
suffered them. For, however, in sight of men these things
Ps. tic, may seem hard and dire, yet precious in the sight of the
Ix>rd is the death of His saints. So, then, all these things,
care of funeral, bestowal in sepulture, pomp of obsequies,
are more for comfort of the living, than for help to the dead.
If it at all profit the ungodly to have costly sepulture, it shall
harm the godly to have vile sepulture or none. Right hand-

Even Heathens could he above fear of the body's fate. 5*21

some obsequies in sight of men did that rich man who was de
clad in purple receive of the crowd of his housefolk ; but far PR0
more handsome did that poor man who was full of sores mor-
obtain of the ministry of Angels; who bore him not out LukeI6>
into a marble tomb, but into Abraham’s bosom bore him on J9— 22.
high. All this they laugh at, against whom we have under¬
taken to defend the City of God : but for all that their own
philosophers, even, held care of sepulture in contempt; and
often whole armies, while dying for their earthly country,
cared not where they should after lie, or to what beasts they
should become meat; and the poets had leave to say of this
matter with applause

though all vnurn'd he lie ,

His cov ring is the overarching s/cgb.

How much less ought they to make a vaunting about
unburied bodies of Christians, to whom the flesh itself with
all its members, refashioned, not only from the earth, but
even from the other elements, yea, from their most secret
windings, whereinto these evanished corpses have retired, is
assured to be in an instant of lime rendered back and made
entire as at the first, according to His promise?

5. Yet it follows not that the bodies of the departed are iii.
to be despised and flung aside, and above all of just and
faithful men, which bodies as organs and vessels to all good
works their spirit hath holily used. For if a father’s
garment and ring, and whatever such like, is the more dear
to those whom they leave behind, the greater their affection
is towards their parents, in no wise are the bodies themselves
to be spurned, which truly we wear in more familiar and
close conjunction than any of our putting on. For these
pertain not to ornament or aid which is applied from without,
but to the very nature of man. Whence also the funerals of Gen. 23;
the just men of old were with dutiful piety cared for, and
their obsequies celebrated, and sepulture provided : and
themselves while living did touching burial or even transla¬
tion of their bodies give charge to their sons. Tobias also, Tobit 2,
to have by burying of the dead obtained favour with God, is ',12,12'
by witness of an Angel commended. The Lord Himself

h Lucan vii. 819. speaking of tlie slain in the battle of Pharsalia, whose bodies
Cffsar forbad to burn or inter.

522 Care due to the body as to rise again, not needed.

de also, about to rise on the third day, both preaches, and
-- commends to be preached, the good work of a religious
mor- woman, that she poured out a precious ointment over His
limbs, and did it for His burial : and they are with praise
7—13. ’ commemorated in the Gospel, who having received His
John 19, Body from the cross did carefully and with reverend honour
see it wound and laid in the sepulchre. These authorities
however do not put us upon thinking that there is in dead
bodies any feeling ; but rather, that, the Providence of God
(Who is moreover pleased with such offices of piety) doth
charge itself with the bodies also of the dead, this they
betoken, to the intent our faith of resurrection might be
stayed up thereby. Where also is wholesomely learned, how
great may be the reward for alms which we do unto the
living and feeling, if not even that be lost before God,
whatever of duty and of diligence is paid to the lifeless
members of men. There are indeed also other things, which
in speaking of the bestowal or removal of their bodies the
holy Patriarchs willed to be understood as spoken by the
prophetic Spirit : but this is not the place to treat thoroughly
of these things, seeing that sufficeth which we have said.
But if the lack of those things which are necessary for
sustentation of the living, as food and clothing, however
heavy affliction attend the lacking, do not break in good
men the manly courage of bearing and enduring, nor eradicate
piety from the mind, but by exercising make it more fruitful;
how much more doth lack of those things which are wont to
be applied for care of funerals and bestowal of bodies of the
departed, not make them wretched, now that in the hidden
abodes of the pious they are at rest ! And therefore, when
these things have to dead bodies of Christians in that
devastation of the great City or of other towns also been lack¬
ing, there is neither fault of the living, who could not afford
these things, nor pain of the dead who could not feel the
same0.” This is my opinion .concerning the ground and
reason of sepulture. Which I have therefore from another
book of mine transferred to this, because it was easier to
rehearse this, than to express the same matter in another
way.

c On the City of God, bonk i. chap. 12, 13.

Memorials of Martyrs remind us to ask their aid. 523

6. If this be true, doubtless also the providing for the de
interment of bodies a place at the Memorials of Saints, is a C^,A
mark of a good human affection towards the remains of one’s M0R_

° TUIS.

friends : since if there be religion in the burying, there — : -

° J o

cannot but be religion in taking thought where the burying
shall be. But while it is desirable there should be such
like solaces of survivors, for the shewing forth of their pious
mind towards their beloved, I do not see what helps they be
to the dead save in this way : that upon recollection of the
place in which are deposited the bodies of those whom they
love, they should by prayer commend them to those same
Saints, who have as patrons taken them into their charge to
aid them before the Lord. Which indeed they would be
still able to do, even though they were not able to inter
them in such places. But then the only reason why the
name Memorials or Monuments is given to those sepulchres
of the dead which become specially distinguished, is that
they recal to memory, and by putting in mind cause us to
think of, them who by death are withdrawn from the eyes of
the living, that they may not by forgetfulness be also with¬
drawn from men’s hearts. For both the term Memorial1 1
most plainly shews this, and Monument is so named from
monishing, that is, putting in mind. For which reason the
Greeks also call that /xv^juriov which we call a Memorial or
Monument : because in their tongue the memory itself, by
which we remember, is called /xv^p;. When therefore the
mind recollects where the body of a very dear friend lies
buried, and thereupon there occurs to the thoughts a place
rendered venerable by the name of a Martyr, to that same
Martyr doth it commend the soul in affection of heartfelt
recollection 2 and prayer. And when this affection is exhibited 2 recor-
to the departed by faithful men who were most dear to them, ' '

there is no doubt that it profits them who while living in the
body merited that such things should profit them after this
life. But even if some necessity should through absence of
all facility not allow bodies to be interred, or in such places
iuterred, yet should there be no pretermitting of supplications
for the spirits of the dead : which supplications, that they
should be made for all in Christian and catholic fellowship
departed, even without mentioning of their names, under a

The place projits through the prayers it occasions.

cura geDeral commeir,oratiou, the Church hath charged herself
pro 'V1thal ; to the intent that they which lack, for these offices,
Tull. Paren^s or s°ns or whatever kindred or friends, may have the
same afforded unto them by the one pious mother which is
common to all. But if there were lack of these supplications,
which are made with right faith and piety for the dead, I
account that it should not a whit profit their spirits, how¬
soever in holy places the lifeless bodies should be deposited,
v- 7. When therefore the faithful mother of a faithful son
departed desired to have his body deposited in the basilica
of a Maityi, forasmuch as she believed that his soul would be
aided by the merits of the Martyr, the very believing of this
was a sort of supplication, and this profited, if ought profited.
And in that she recurs in her thoughts to this same sepulchre,
and in hei piayers more and more commends her son, the
spirit of the departed is aided, not by the place of its dead
body, but by that which springs from memory of the place,
the living affection of the mother. For at once the thought,
who is commended and to whom, doth touch, and that with
no unprofitable emotion, the religious mind of her who prays.
'orantesFor also in prayer to God', men do with the members of
their bodies that which becometh suppliants, when they bend
their knees, hen they stretch forth their hands, or even
piostiate themselves on the ground, and whatever else thev
visibly do, albeit their invisible will and hearts’ intention be
known unto God, and lie needs not these tokens that any
man’s mind should be opened unto Him: only hereby one
moie excites himself to pray and groan more humbly and
moic lei vently. And I know not how it is, that, while these
motions of the body cannot be made but by a motion of the
mind preceding, yet by the same being outwardly in visible
soil made, that inward invisible one which made them is
increased : and thereby the heart’s affection which preceded
that they might be made, groweth because they are made.
But still if any be in that way held, or even bound, that he
is not able to do these things with his limbs, it does not
follow that the inner man does not pray, and before the eyes
of God in its most secret chamber, where it hath compunction,
cast itself on the ground. So likewise, while it makes very
much difference, where a person deposits the body of his dead,

525

Bones of Martyrs sometimes deprived of burial.

while he supplicates for his spirit unto God, because both be
the affection preceding chose a spot which was holy, and CpRRQA
after the body is there deposited the recalling to ruind of MOR-

.* . . TUIS.

that holy spot renews and increases the affection which had -

preceded ; yet, though he may not be able in that place
which his religious mind did choose to lay in the ground
him whom he loyes, in no wise ought he to cease from
necessary supplications in commending of the same. For
wheresoever the flesh of the departed may lie or not lie, the
spirit requires rest and must get it : for the spirit in its
departing from thence took with it the consciousness without
which it could make no odds how one exists, whether in a
good estate or a bad : and it does not look for aiding of its
life from that flesh to which it did itself afford the life which
it withdrew in its departing, and is to render back ill its
returning ; since not flesh to spirit, but spirit unto flesh
procureth merit even of very resurrection, whether it be unto
punishment or unto glory' that it is to come to life again.

8. We read in the Ecclesiastical History which Eusebius vi.
wrote in Greek, and Ruffinus turned into the Latin tongue,
of Martyrs’ bodies in Gaul exposed to dogs, and how the
leavings of those dogs and bones of the dead were, even to
uttermost consumption, by fire burned up ; and the ashes of
the same scattered on the river Rhone, lest any thing should
be left for any sort whatever of memorial11. Which thing
must be believed to have been to no other end divinely
permitted, but that Christians should learn in confessing
Christ, while they despise this life, much more to despise
sepulture. For this thing, which with savage rage was
done to the bodies of Martyrs, if it could any whit hurt
them, to impair the blessed resting of their most victorious
spirits, would assuredly not have been suffered to be done.

In very deed therefore it was declared, that the Lord in
saying, Fear not them which kill the body, and afterward Mat.10,
have no more that they can do, did not mean that He would Lutel2
not permit them to do any thing to the bodies of His4-
followers when dead; but that whatever they might be

J Eusebius, H. E. book v. chap. 1. for six days successively, and were
relates, that the bodies of these martyrs then burned and cast into the Rhone,
of Lyons lay exposed in the open "air Ben.

526 How far the ‘ Man of God from Judah' was punished.

de permitted to do, nothing should be done that could lessen
CproA the Christian felicity of the departed, nothing thereof reach
M0R- to their consciousness while yet living after death ; nothing
— — IS— avail to the detriment, no, not even of the bodies themselves,
to diminish aught of their integrity when they should . rise
again.

vii. 9. And yet, by reason of that affection of the human

Eph. 5, heart, whereby no man ever hateth his own flesh, if men

29, have reason to know that after their death their bodies will

lack any thing which in each man’s nation or country the

wonted order of sepulture demandeth, it makes them sorrowful

as men ; and that which after death reacheth not unto them,

* _
they do before death fear for their bodies: so that we find in

the Books of Kings, God by one prophet threatening another
prophet who had transgressed His word, that his carcase
should not be brought into the sepulchre of his fathers,
l Kings Which the Scripture hath on this wise: Thus saith ihe
22’ 21‘ Lord, Because thou hast been disobedient to the mouth of
the Lord, and hast not kept the charge which the Lord thy
God commanded thee, and hast returned and eaten bread
and drunk water in the place in which He commanded thee
not to eat bread, nor drink vsater , thy carcase shall not be
brought into the sepulchre of thy fathers. Now if in con¬
sidering what account is to be made of this punishment, wo
go by the Gospel, where we have learned that after the
slaying of the body there is no cause to fear lest the lifeless
members should suffer any tiling, it is not even to be called
a punishment. But if we consider a man’s human affection
towards his own flesh, it was possible for him to be frightened
or saddened, while living, by that of which he would have no
sense when dead : and this was a punishment, because the
mind was pained by that thing about to happen to its body,
howsoever when it did happen it would feel no pain. To
this intent, namely, it pleased the Lord to punish Ilis servant,
who not of his own contumacy had spurned to fulfil Mis
command, but by deceit of another’s falsehood thought
himself to be obeying when he obeyed not. For it is not to
be thought that he was killed by the teeth of the beast as
one whose soul should be thence snatched away to the
torments of hell : seeing that over his very body the same

527

The tying Prophet's care for his own body.

lion which had killed it did keep watch, while moreover the DE
beast on which he rode was left unhurt, and along with that PRo
fierce beast did with intrepid presence stand there beside his
master’s corpse. By which marvellous sign it appeareth,
that the man of God was, say rather, checked temporally
even unto death, than punished after death. Of which
matter, the Apostle when on account of certain offences he
had mentioned the sicknesses and deaths of many, says, For 1 Cor.
if we would judge ourselves, we should not be judged of the 32!
Lord. But when we are judged we are chastened of the
Lord, that we may not be condemned with the world. That
Prophet, truly, the very man who had beguiled him, did with
much respect bury in his own tomb, and took order for his
own burying beside his bones: in hope that thereby his own
bones might be spared, when, according to the prophecy of
that man of God, Josiah kiug of Judah did in that land
disinter the bones of many dead, and with the same bones
defile the sacrilegious altars which had been set up for the
graven images. For he spared that tomb in which lay the
prophet who more than three hundred years before predicted
those things, and for his sake neither was the sepulture of
him who had seduced him violated. By that affection,
namely, which causes that no man ever hateth his own flesh,
this man had taken forethought for his carcase, who had
slain with a lie his own soul. By reason then of this, the
natural love which every man hath for his own flesh, it was
both to the one a punishment to learn that he should not be
in the sepulchre of his fathers, and to the other a care to take
order beforehand that his own bones should be spared, if he
should lie beside him whose sepulchre no man should
violate.

10. This affection the Martyrs of Christ contending for viii.
the truth did overcome: and it is no marvel that they de¬
spised that whereof they should, when death was overpast,
have no feeling, when they could not by those tortures, which
while alive they did feel, be overcome. God was able, no
doubt, (even as lie permitted not the lion when it had slain
the Prophet, to touch his body further, and of a slayer made
it to be a keeper :) He was able, I say, to have kept the
slain bodies of Ilis own from the dogs to which they had

528 Martyrs feared not ; survivors grieve for their hones.

de been flung; He was able in innumerable ways to have de-
-V ten‘ed the rage of the men themselves, that to burn the car-
mor- cases, to scatter the ashes, they should not dare : but it was
TTJi— fit that this experience also should not be lacking to mani¬
fold variety" of temptations, lest the fortitude of confession
which would not for the saving of the life of the body" give
wav to the savageness of persecution, should be tremblingly
anxious for the honour of a sepulchre : in a word, lest faith
of resurrection should dread the consuming of the body. It
was fit then, that even these things should be permitted, in
order that, even after these examples of so great horror, the
Martyrs, fervent in confession of Christ, should become wit¬
nesses of this truth also, in which they had learned that
Mat. to, they by whom their bodies should be slain had after that no
more that they could do. Because, whatever they should
do to dead bodies, they would after all do nothing, seeing
that in flesh devoid of all life, neither was it possible for him
to feel ought who had thence departed, nor for Him to lose
ought thereof, Who created the same. But while these
things were doing to the bodies of the slain, albeit the
Martyrs, not frightened by them, did with great fortitude
suffer, yet among the brethren was there exceeding sorrow,
because there was given them no means of paying the last
honours to the remains of the Saints, neither secretly to with¬
draw any" part thereof, (as the same history testifies,) did the
watchings of cruel sentinels permit. So, while those which
had been slain, in the tearing asunder of their limbs, in the
burning up of their bones, in the dispersion of their ashes,
could feel no misery; yet these who had nothing of them
that they could bury, did suffer torture of exceeding grief in
pitying them; because what those did in no sort feel, these
in some sort did feel for them, and where was henceforth for
those no more suffering, yet these did in woful compassion
suffer for them.

ix. 11. In regard of that woful compassion which I have
2 Sam. mentioned, are those praised, and by king David blessed, who
2> 6‘ to the dry bones of Saul and Jonathan afforded mercy of
sepulture. But yet what mercy is that, which is afforded to
them that have feeling of nothing? Or haply is this to be
challenged back to that conceit of an infernal river which

Charity of sepulture. Apparitions asking burial. 529

men unburied were not able to pass over ? Far be this from de
the faith of Christians : else hath it gone most ill with so Cp^o
great a multitude of Martvrs, for whom there could be no M0R-

0 * TUfS.

burying of their bodies, and Truth did cheat them when It - —

said, Fear not them which kill the body, and after that have Lukel2,
no more that they can do, if these have been able to do to4,
them so great evils, by which they were hindered to pass
over to the places which they longed for. But, because this
without all doubt is most false, and it neithtr any whit hurts
the faithful to have their bodies denied sepulture, nor anv
whit the giving of sepulture unto iufidels advantageth them;
why then are those who buried Saul and his son said to have
done mercy, and for this are blessed by that godly Icing, but
because it is a good affection with which the hearts of the
pitiful are touched, when they grieve for that in the dead
bodies of other men, which, by that affection through which
no man ever batetli his own flesh, they would not have done
after their own death to their own bodies; and what they
would have done by them when they shall have no more
feeling, that they take care to do by others now having no
feeling while themselves have vet feeling?

12. Stories are told of certain appearances or visions', which x.
may seem to bring into this discussion a question which1 7183
should not be slighted. It is said, namely, that dead men
have at times either in dreams or in some other way ap¬
peared to the living who knew uot where their bodies lav
unburied, and have pointed out to them the place, and
admonished that the sepulture which was lacking should be
afforded them. These things if we shall answer to be false,
we shall be thought impudently to contradict the writings of
certain faithful men, and the senses of them who assure us
that such things have happened to themselves. But it is to
be answered, that it does not follow that we are to account
tne dead to have sense of these things, because they appear
in dreams to say or indicate or ask this. For living men do
also appear ofltiuies to the living as they sleep, while they
themselves know uot that they do appear; and they are told
by them, what they dreamed, namely, that in their dream the
speakers saw them doing or saying something. Then if it
may be that a person in a dream should see me indicating

M 111

CURA

PRO

MOR-

TUIS.

1 ima¬
gines

2 visis

XI.

530 Not spirits but likenesses seen in dreams.

to him something that has happened or even foretelling
something about to happen, while I am perfectly unwitting
of the thing and altogether regardless not only what he
dreams, but whether he is awake while I am asleep, or he
asleep while I am awake, or whether at one and the same
time we are both awake or asleep, at what time he has the
dream in which he sees me : what marvel if the dead be
unconscious and insensible of these things, and, for all that,
are seen by the living in their dreams, and say something
which those on awaking find to be true? By angelical
operations, then, l should think it is effected, whether per¬
mitted from above, or commanded, that they seem in dreams
to say something about burying of their bodies, when they
whose the bodies are are utterly imsconscious of it. Now this
is sometimes serviceably done; whether foi some sort o
solace to the survivors, to whom pertain those dead whose
likenesses1 appear to them as they dream, oi whet ei
that by these admonitions the human race may be made
to have regard to humanity of sepulture, which, allow
that it be no help to the departed, yet is there culpable
irreligiousness in slighting of it. Sometimes however, by
fallacious visions2, men are cast into great errors, who de¬
serve to suffer this. As, if one should see in a dream,
what JSneas by poetic falsity is told to have seen m the
world beneath : and there should appear to him the likeness
of some unburied man, which should speak such words as
Pal in unis is said to have spoken to him; and when he
awakes, he should find the body in that place where lie
heard say while dreaming, that it lay unbuned, and was
admonished and asked to bury it when found; and because
he finds this to be tine, should believe that the dead are
buried on purpose that their souls may pass to places from
which he dreamed that the souls of men unbuned are by an
infernal law prohibited: does he not, in believing all this,
exceedingly swerve from the path oi truth ?

13. Such, however, is human infirmity, that when in a
dream a person shall see a dead man, he thinks it is the sou
that he sees: but when he shall in like manner dream of a
living man, he has no doubt that it is not a soul nor a body,
but the likeness of a man that has appeared to him : just as

The living know not when they appear; why then the dead? 53 1

if it were not possible in regard of dead men, in the same de
sort unconscious of it, that it should not be their souls, but cpUR0A
their likenesses that appear to the sleepers. Of a surety, M0R-
when we were at Milan, we heard tell of a certain person 0f-Tul—
whom was demanded payment of a debt, with production of
his deceased father’s acknowledgment J, which debt unknown 1 eautio.
to the son the father had paid, whereupon the man began to
be very sorrowful, and to marvel that his father while dying
did not tell him what he owed when he also made his will.

Then in this exceeding anxiousness of his, his said father
appeared to him in a dream, and made known to him where
was the counter2 acknowledgment by which that acknow-2 recau-
ledgment was cancelled. Which when the young man had tum"
found and shewed, he not only rebutted the wrongful
claim of a false debt, but also got back his father’s
note 3 of hand which the father had not got back when the3chir°-
money was paid. Here then the soul of a man is supposed phi,m.
to have had care for his son, and to have come to him in his
sleep, that, teaching him what he did not know, he might
relieve him of a great trouble. But about the very same
time as we heard this, it chanced at Carthage that the
rhetorician Eulogius, who had been my disciple in that art,
being (as he himself, after our -return to Africa, told us the
story) in course of lecturing to his disciples on Cicero’s
rhetorical books, as he looked over the portion of reading
which he was to deliver on the following day, fell upon
a certain passage, and not being able to understand it, was
scarce able to sleep for the trouble of his mind : in which
night, as he dreamed, I expounded to him that which he did
not understand; nay, not I, but my likeness, while I was un¬
conscious of the thing, and far away beyond sea, it might be,
doing, or it might be dreaming, some other thing, and not in
the least caring for his cares. In what way these things
come about, I know not : but in what way soever they come,
why do we not believe it comes in the same way for a
person in a dream to see a dead man, as it comes that he
sees a living man ? both, no doubt, neither knowing nor caring
who, or where, or when, dreams of their images.

14. Like dreams, moreover, are also some visions of xii.
persons awake, who have had their senses troubled, such

Mm2

532

CURA
PRO
MOR-
TU IS.

1 *

magi-
naliter.

2 curi-
alis.

3 duum
virali-
tius.

Trance and vision of Carina.

as phrenetic persons, or those who are mad in any way. for
they too talk to themselves just as though they were speaking
to people verily present, and as well with absent as with
present, whose images they perceive, whether persons living
or dead. But just as they which live, are unconscious that
they are seen of them and talk with them ; for indeed
they are not really themselves present, or themselves make
speeches, but through troubled senses, these persons are
wrought upon by suchlike imaginary visions ; just so they
also who have departed this life, to persons thus affected
appear as present, while they be absent, and whether am
man sees them in regard of their image1, are themselves
utterly unconscious.

15. Similar to this is also that condition when persons,
with their senses more profoundly in abeyance than is the
case in sleep, are occupied with the like visions. For to
them also appear images of quick and dead; but then, when
they return to their senses, whatever dead they say they
have seen are thought to have been verily with them : and
they who hear these things pay no heed to the circumstance
that there were seen in like manner the images of certain
living persons, absent and unconscious. A certain man by
name Curma, of the municipal town of Tullium, which is
hard by Hippo, a poor member of the Curia2, scarcely com¬
petent to serve the office of a duumvir3 of that place, and
a mere rustic, being ill, and all his senses entranced, lay all
but dead for several days: a very slight breathing m Ins
nostrils, which on applying the hand was just felt, and
barely betokened that he lived, was all that kept him from
being buried for dead. Not a limb did he stir, nothing did
he take in the way of sustenance, neither in the eyes nor in
any other bodily sense was he sensible of any annoyance
that impinged upon them. Yet he was seeing many things
like as in a dream, which, when at last after a great many
days he woke up, he told that he had seen. And first,
presently after he opened his eyes, Let some one go, saul
he, to the house of Curma the smith, and see what is doing
there. And when some one had gone thither, the smith was
found to have died in that moment that the other had come
back to his senses, and, it might almost be said, revived from

The persons he saw. His Baptism at Hippo. 533

death. Then, as those who stood by eagerly listened, he
told them how the other had been ordered to be had up,
when he himself was dismissed ; and that he had heard it
said in that place from which he had returned, that it was
not Curma of the Curia, but Curma the smith who had been
ordered to be fetched to that place of the dead. Well, in
these dream-like visions of his, among those deceased per¬
sons whom he saw handled according to the diversity of
their merits, he recognised also some whom he had known
when alive. That they were the very persons themselves
I might perchance have believed, had he not in the course
of this seeming dream of his seen also some who are alive
even to this present time, namely, some clerks of his district,
by whose presbyter there he was told to be baptized at
Hippo by me, which thing he said had also taken place.
So then he had seen a presbyter, clerks, myself, persons, to
wit, not yet dead, in this vision in which he afterwards also
saw dead persons. Why may he not be thought to have
seen these last in the same way as he saw us ? that is, both
the one sort, and the other, absent and unconscious, and con¬
sequently not the persons themselves, but similitudes of them
just as of the places? He saw, namely, both a plot of ground
where was that presbyter with the clerks, and Hippo where
he was by me seemingly baptized: in which spots assuredly
he was not, when he seemed to himself to be there. For what
was at that time going on there, he knew not : which, without
doubt, he would have known if he had verily been there.
The sights beheld, therefore, wTere those which are not
presented in the things themselves as they are, but shadowed
forth in a sort of images of the things. In fine, after much
that he saw, he narrated how he had, moreover, been led
into Paradise, and how it was there said to him, when he
was thence dismissed to return to his own family, ‘ Go, be
baptized, if thou wilt be in this place of the blessed.’ There¬
upon, being admonished to be baptized by me, he said it was
done already. He who was talking with him replied, ‘ Go,
be truly baptized ; for that thou didst but see in the vision.’
After this he recovered, went his way to Hippo. Easter
was now approaching, he gave his name among the other
Competents, alike with very many unknown to us ; nor did

CURA

PRO

MOR-

TUIS.

CURA

PRO

MOR-

TUIS.

xiii.

Ps. 101
I.

534 How St .Austin learnedCurm a' s story . Hismother not seen.

he cave to make known the vision to me or to any of our
people. He was baptized, at the close of the holy days lie
returned to his own place. After the space of two years or
more, I learned the whole matter ; first, through a certain
friend of mine and his at my own table, while we were
talking about some such matters: then I took it up, and
made the man in his own person tell me the story, in the
presence of some honest townsmen of his attesting the same,
both concerning his marvellous illness, how he lay all but
dead for many days, and about that other Curma the smith,
what I have mentioned above, and about all these matters;
which, while he was telling me, they recalled to mind, and
assured me, that they had also at that time heard them from
his lips. Wherefore, just as he saw his own baptism, and
myself, and llippo, and the basilica, and the baptistery, not in
the very realities, but in a sort of similitudes of the things;
and so likewise certain other living persons, without consci¬
ousness on the part of the same living persons : then why not
just so those dead persons also, without consciousness on the
part of the same dead persons ?

16. Why should we not believe these to be angelic
operations through dispensation of the providence of God,
Who maketh good use of both good things and evil,
according to the unsearchable depth of His judgments?
whether thereby the minds of mortals be instructed, or
whether deceived ; whether consoled, or whether terrified :
according as unto each one there is to be either a shewing
of mercy, or a taking of vengeance, by Him to Whom, not
without a meaning, the Church doth sing of mercy and
of judgment. Let each, as it shall please him, take what
1 say. If the souls of the dead took part in the affairs of
the living, and if it were their very selves that, when we see
them, speak to us in sleep ; to say nothing of others, there
is my own self, whom my pious mother would no night fail
to visit, that mother who by land and sea followed me that
she might live with me. Far be the thought that she should,
by a life more happy, have been made cruel, to that degree
that when any thing vexes my heart she should not even
console in his sadness the son whom she loved with an only
love, whom she never wished to see mournful. But assuredly

Patriarchs unknowing. Josiah not to see the evil. 535

that which the sacred Psalm sings in our ears, is true ; be
Because my father and my mother have forsaken me, but PK0
the Lord hath taken me up. Then if our parents have M0R-

• . TUIS.

forsaken us, how take they part m our cares and affairs ? p
But if parents do not, who else are there of the dead who 10.
should know what we are doing, or what we suffer ? Isaiah
the Prophet says, For Thou art our Father: because Abra- Is. 63,
ham hath not known us, and Israel is not cognisant of us.

If so great Patriarchs were ignorant what was doing towards
the People of them begotten, they to whom, believing God,
the People itself to spring from their stock was promised ;
how are the dead mixed up with affairs and doings of the
living, either for cognisauce or help? How say we that those
were favoured who deceased ere the evils came which fol¬
lowed hai’d upon the decease, if also after death they feel
whatever things befal in the calamitousness of human life ?

Or haply do we err in saying this, and in accounting them
to be quietly at rest whom the unquiet life of the living
makes solicitous? What then is that which to the most godly
king Josias God promised as a great benefit, that he should
first die, that he might not see the evils which He threatened
should come to that place and People? Which words of God
are these: Thus saith the Lord God of Israel: concerning 2 Kings
My words which thou hast heard, and didst fear before My ls—
face when thou didst hear what I have spoken concerning
this place and them which dwell therein, that it should be
forsaken and under a curse; and hast rent thy garments,
and wept before Me, and I have heard thee, saith the Lord
of Sabaoth: not so; behold, I will add thee unto thy fathers,
and thou shall be added unto them in peace ; and thine eyes
shall not see all the evils which I am bringing upon this
place and upon them that dwell therein. He, frightened by
God’s commutations, had wept, and rent his. garments, and
is made, by hastening on of his death, to be without care of
all future evils, because he should so rest in peace, that all
those things he should not see. There then are the spirits
of the departed, where they see not whatever things are
doing, or events happening, in this life to men. I hen how
do they see their own graves, or their own bodies, whether
they lie cast away, or buried ? How do they take part in the

53(i Abraham might know some things from Lazarus.

de misery of the living, when they are either suffering their
PK0 own evils, if they have contracted such merits ; or do rest
mok- in peace, as was promised to this Josiah, where they

- — undergo no evils, either by suffering themselves, or by

compassionate suffering with others, freed from all evils
which by suffering themselves or with others while they
lived here they did undergo ?

xiv. 17. Some man may say; ‘ If there be not in the dead any
l.ukei6, care for the living, how is it that the rich man, who was
->4— 2t). tornQented in hell, asked father Abraham to send Lazarus to
his five brothers not as yet dead, and to take course with
them, that they should not come themselves also into the
same place of torments?’ But does it follow, that because
the rich man said this, he knew what his brethren were
doing, or what they were suffering at that time ? Just in that
same way had he care for the living, albeit what they were
doing he wist not at all, as we have care for ihe dead, albeit
what they do we confessedly wot not. For if we cared not
for the dead, we should not, as we do, supplicate God on
their behalf. In fine, Abraham did not send Lazarus, and
also answered, that they have here Moses and the Prophets,
whom they ought to hear that they might not come to those
torments. Where again it occurs to ask, how it was that what
was doing here, father Abraham himself wist not, while he
knew that Moses and the Prophets are here, that is, their
books, by obeying which men should escape the torments of
hell : and knew, in short, that rich man to have lived in
delights, but the poor man Lazarus to have lived in labours
and sorrows? For this also lie says to him; Son, remember
that thou in thy lifetime hast received good things, but
Lazarus evil things. He knew then these things which
had taken place of course among the living, not among the
dead. True, but it may be that, not while the things were
doing in their lifetime, but after their death, he learned these
things, by information of Lazarus : that it be not false which
Is. fi3, the Prophet saith, Abraham hath not known us.

18. So then we must confess that the dead indeed do not
know what is doing here, but while it is in doing here: after¬
wards, however, they hear it from those who from hence go
to them at their death ; not indeed every thing, but what

xv.

Angels free of both worlds. Samuel. Moses and Elias. 537

things those are allowed to make known who are suffered be
also to remember these things; and which it is meet for
those to hear, whom they inform of the same. It may be MOR-

J . . TU1S.

also, that from the Angels, who are present in the things —
which are doing here, the dead do hear somewhat, which for
each one of them to hear He judge th right to Whom all
things are subject. For were there not Angels, who could be
present in places both of quick and dead, the Lord Jesus
had not said, It came to pass also that the poor man died, Luke! 6,
and was carried bg the angels into Abraham's bosom.
Therefore, now here, now there, were they able to be, who
from hence bore thither whom God willed. It may be also,
that the spirits of the dead do learn some things which are
doing here, what things it is necessary that they should
know, and what persons it is necessary should know the
same, not only things past or present, but even future, by
the Spirit of God revealing them : like as not all men, but
the Prophets while they lived here did know, nor even they
all things, but only what things to be revealed to them the
providence of God judged meet. Moreover, that some from
the dead are sent to the living, as, cn the other hand, Paul 2 Cor.
from the living was rapt into Paradise, divine Scripture doth !2’ 4‘
testify. For Samuel the Prophet, appealing to Said "when l Sam.
living, predicted even what should befal the king: although 2g’ ll—
some think it was not Samuel himself, that could have been
by magical arts evoked, but that some spirit, meet for so evil
works, did figure his semblance': though the book Ecele-
siasticus, which Jesus, son of ’Sirach, is reputed to have
written, and which on account of some resemblance of style
is pronounced to be Solomon’s11, contains in the praise of the
Fathers, that Samuel even when dead did prophesy. But ifEcclus.
this book be spoken against from the canon of the Hebrews, 4<>’ 2°‘
(because it is not contained therein,) what shall we say of
Moses, whom certainly we read both in Deuteronomy to have Deut.
died, and in the Gospel to have, together with Elias who died
not, appeared unto the living ? • 3.

19. Hence too is solved that question, how is it that the xvi.
Martyrs, by the very benefits which are given to them that

c Qu»st. ad S'mplicianum, lib. ii.

qu. 4.

d Retract, ii. 4. and ‘ On Christian
Diii trine,’ book ii. chap. 8. n. 13. Ben.

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1 inquili-
n a turn

538 Interposition permitted to Martyrs extraordinary.

pray, indicate that they take an interest in the affairs of men,
if the dead know not what the quick are doing. For not
only by effects of benefits, but in the very beholding of men,
it is certain, that the Confessor Felix (whose denizenship
among you thou piously lovest) appeared when the barbarians
were attacking Nola, as we have heard not by uncertain
rumours, but by sure witnesses. But such things are of God
exhibited, far otherwise than as the usual order hath itself,
unto each kind of creatures apportioned. For it does not
follow because water was, when it pleased the Lord, in a
moment changed into wine, that we are not to regard the
worth and efficacy of water in the proper order of the
elements, as distinct from the rarity, or rather singularity, of
that divine work : nor because Lazarus rose again, therefore
that every dead man rises when he will; or that a lifeless man
is raised up by a living, in the same way as a sleeping man
by one who is awake. Other be the limits of human things,
other the signs of divine virtues : other they be that are
naturally, other that be miraculously done : albeit both unto
nature God is present that it may be, and unto miracles
nature is not lacking. We are not to think then, that to be
interested in the affairs of the living is in the power of any
departed who please, only because to some men’s healing or
help the Martyrs be present: but rather we are to under¬
stand that it must needs be by a Divine power that the
Martyrs arc interested in affairs of the living, from the very
fact that for the departed to be by their proper nature
interested in affairs of the living is impossible.

20. llowbeit it is a question which surpasses the strength
of my understanding, after what manner the Martyrs aid
them who by them, it is certain, are helped ; whether them¬
selves by themselves be present at one same time in so
different places, and by so great distance lying apart one from
another, either where their Memorials are, or beside their
Memorials, wheresoever they are felt to be present : or
whether, while they themselves, in a place congruous with
their merits, are removed from all converse with mortals, and •
yet do in a general sort pray for the needs of their suppliants,
(like as we pray for the dead, to whom however we are not
present, nor know where they be or what they be doing,)

Doubtful whether themselves or Angels are employed. 539

God Almighty, Who is everywhere present, neither bounded de
in1 with us nor remote from us, hearing and granting the
Martyrs’ prayers, doth by angelic ministries every where mor-
diffused afford to men those solaces, to whom in the misery
of this life He seeth meet to afford the same, and, touching oretus
His Martyrs, doth where He will, when He will, how He
will, and chiefest through their Memorials, because this He
knoweth to be expedient for us unto edifying of the faith of
Christ for Whose confession they suffered, by marvellous
and ineffable power and goodness cause their merits to be
had in honour. A matter is this, too high that I should have
power to attain unto it, too abstruse that I should be able to
search it out ; and therefore which of these two be the case,
or whether perchance both one and the other be the case,
that sometimes these things be done by very presence of the
Martyrs, sometimes by Angels taking upon them the person
of the Martyrs, I dare not define; rather would I seek this
at them who know it. For it is not to be thought that no
man knows these things : (not indeed he who thinks he
knows, and knows not,) for there be gifts of God, Who
bestows on these some one, on those some other, according
to the Apostle who says, that to each one is given the mani- 1 Cor.
festation of the Spirit to profit withal ; to one 3 indeed, saith l^10
he, is given by the Spirit discourse of wisdom ; to another 3 *;u£
discourse of science according to the same Spirit ; while to
another 3 faith in the same Spirit ; to another3 the gift of* alteri,
healings in one Spirit ; to one 3 workings of miracles ; to <T,f*
one* prophecy ; to one 3 discerning of spirits; to one3 kinds
of tongues; to one3 interpretation of discourses. But all
these workelh one and the same spirit, dividing to every
man severally as He will. Of all these spiritual gifts, which
the Apostle hath rehearsed, to whomsoever is given dis¬
cerning of spirits, the same knoweth these things as they are
meet to be known.

*21. Such, we may believe, was that John the Monk, whom xvii.
the elder Theodosius, the Emperor, consulted concerning
the issue of the civil war : seeing he had also the gift of
prophecy. For that not each several person has a several
one of those gifts, but that one man may have more gifts
than one, I make no question. This John, then, when once

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Acts !),
12.

540 Appearance of John, the Monk, in a dream , foreknown.

a certain most religious woman desired to see him, and to
obtain this did through her husband make vehement intreaty,
refused indeed this request because lie had never allowed
this to women, but : Go,’ said he, ‘ tell thy wife, she shall see
me this night, but in her sleep.’ And so it came to pass :
and he gave her advice, whatever was meet to be given to a
wedded believing woman. And she, on her awaking, made
known to her husband that she had seen a man of God,
such as he knew him to be, and what she had been told by
him. The person who learned this from them, reported it
to me, a grave man and a noble, and most worthy to be
believed. But if I myself had seen that holv monk, because
(it is said) he was most patient in hearing questions and
most wise in answering, I would have sought of him, as
touching our question, whether he himself came to that
woman in sleep, that is to say, his spirit in the form of his
body, just as we dream that we see ourselves in the form of our
own body ; or whether, while he himself was doing some¬
thing else, or, if asleep, was dreaming of something else, it
was either by an Angel or in some other way that such
vision took place in the woman’s dream ; and that it would
so be, as he promised, he himself foreknew by the Spirit of
prophecy revealing the same. For if lie was himsell present
to her in her dream, of course it was by miraculous grace
that he was enabled so to do, not by nature ; and by God’s
gilt, not by faculty ol his own. But if, while he was doing
some other thing or sleeping and occupied with other sights,
the woman saw him in her sleep, then doubtless some such
thing took place, as that is which we read in the Acts of the
Apostles, where the Lord Jesus speaks to Ananias concerning
Saul, and informs him that Saul has seen Ananias coming
unto him, while Ananias himself wist not of it. The man of
God would make answer to me of these things as the case
might be, and then about the Martyrs I should go on to ask
ol' him, whether they be themselves present in dreams, or in
whatever other way to those who see them, in what shape
they will ; and above all when the demons in men confess
themselves tormented by the Martyrs, and ask them to spare
them ; or whether these things be wrought through angelic
powers, to the honour and commendation of the Saints for

Testimonies of demons. Content in uncertainty. 541

men’s profit, while those are in supreme rest, and wholly free
for other far better sights, apart from us, and praying for us.

For it chanced at Milan at (the tomb of) the holy Martyrs
Protasius and Gervasius, that Ambrose the bishop, at that
time living, being expressly named, in like manner as were
the dead whose names they were rehearsing, the demons
confessed him and besought him to spare them, he being the
while otherwise engaged, and when this was taking place,
altogether unwitting of it. Or whether indeed these things
are wrought, somewhilesby very presence of the Martyrs, other-
whiles by that of Angels ; and whether it be possible, or by
what tokens possible, for us to discriminate these two cases ;
or whether to perceive and to judge of those things none be
able, but he which hath that gift through God’s Spirit,
dividing unto every man severally as He will: the same l Cor.
John, methinks, would discourse to me of all these matters,12’ 11‘
as I should wish ; that either by his teaching I might learn,
and what I should be told should know to be true and
certain ; or I should believe what I knew not, upon his
telling me what things he knew. But if peradventure he
should make answer out of holy Scripture, and say, Things Eeclus.
higher than thou , seek thou not ; and things stronger than 3’ 22'
thou , search thou not ; but what the Lord hath commanded
thee , of those things bethink thee alway : this also I should
thankfully accept. For it is no small gain if, when any
things are obscure and uncertain to us, and we not able to
comprehend them, it be at any rate clear and certain that
wc are not to seek them ; and what thing each one wishes
to learn, accounting it to be profitable that he should know
it, he should learn that it is no harm that he know it not.

22. Which things being so, let us not think that to the xviii.
dead for whom we have a care, any thing reaches save
what by sacrifices either of the altar, or of prayers, or of
alms, we solemnly supplicate : although not to all for whom
they are done be they profitable, but to them only by whom
while they live it is obtained that they should be profitable.

But forasmuch as we discern not who these be, it is meet
to do them for all regenerate persons, that none of them
may be passed by to whom these benefits may and ought
to reach. For better it is that these things shall be super-

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542 How far we can be of use to the departed.

de fluously done to them whom they neither hinder nor help,
CproA tha.n lacking to them whom they help. More diligently
m°r- however doth each man these things for his own near and

TUIS. 0

- — dear friends, in order that they may be likewise done unto

him bv his. But as for the burying of the body, whatever is
bestowed on that, is no aid of salvation, but an office of
Eph. 5, humanity, according to that affection by which no man ever
1 perat hafeth his own flesh. Whence it is fitting that he take1 what
care he is able for the flesh of his neighbour, when he is
2gerebat gone that bare2 it. And if they do these things who believe
not the resurrection of the flesh, how much more are
they beholden to do the same who do believe ; that so, an
office of this kind bestowed upon a body, dead but yet to
rise again and to remain to eternity, may also be in some
sort a testimony of the same faith ? But, that a person is
buried at the memorials of the Martyrs, this, I think, so
far profits the departed, that while commending him also
to the Martyrs’ patronage, the affection of supplication on
his behalf is increased.

23. Here, to the things thou hast thought meet to inquire
of me, thou hast such reply as I have been able to render :
which if it be more than enough prolix, thou must excuse
this, for it was done through love of holding longer talk with
thee. For this book, then, how thy charity shall receive it,
let me, I pray thee, know by a second letter : though doubtless
it will be more welcome for its bearer’s sake, to wit our
brother and fellow-presbyter Candidianus, whom, having
been by thy letter made acquainted with him, I have
welcomed with all my heart, and am loath to let him depart.
For greatly in the charity of Christ hath he by his presence
consoled us, and, to say truth, it was at his instance that I
have done thy bidding. For with so great businesses is my
heart distraught, that had not he by ever and anon putting
me in mind not suffered me to forget it, assuredly to thy
questioning reply of mine had not been forthcoming.

S. AUGUSTINE

PATIENCE8.

1. That virtue of the mind which is called Patience, is so de
great a gift of God, that even in Him who bestoweth the same Ektia.
upon us, that, whereby He waiteth for evil men that they ^
may amend, is set forth by the name of Patience, [or long-
suffering.] So, albeit in God there can be no suffering 1 pati
and £ patience’ hath its name ‘ a patiendoj from suffering,
yet a patient God we not only faithfully believe, but also
wholesomely confess. But the patience of God, of what kind
and how great it is, His, Whom we say to be impassible 2, 2 nihil
yet not impatient, nay even most patient, in words to unfold entein
this who can be able ? Ineffable is therefore that patience,
as is His jealousy, as His wrath, and whatever there is like
to these. For if we conceive of these as they be in us, in Him
are there none. We, namely, can feel none of these without

a Erasmus infers from the style and
language of this piece, that it is not
S. Augustine’s, putting it in the same
category with the treatises ‘ On Con¬
tinence,’ ‘ On substance of Charity,’
‘ On Faith ot things invisible.’ The
Benedictine editors acknowledge that
it has peculiarities of style which are
calculated to move suspicion ; (especially
the studied assonances and rhyming
endings, e. g. “ cautior fuit iste in
doloribus quam ille in nemoribus . . .
consensit ille oblectainentis, non cessit
ille tormentis.’’ chap. 12.) yet they feel
themselves bound to retain it among
the genuine works by Augustine’s own

testimony, who mentions both this piece
and that ‘ On Continence' in his Epistle
to Darius, 231. n. 7. That it is not
named in the Retractations is account¬
ed for by the circumstance that it ap¬
pears to have been delivered as a ser¬
mon, see chap. 1. and 3. and Augustine
did not live to fulfil his intention of
composing a further book of retracta¬
tions on review of his popular dis¬
courses and letters. Ep. 224. n. 2. In
point of matter and doctrine this trea¬
tise has nothing contrary to or not in
harmony with S. Augustine’s known
doctrine and sentiments.

544 V alienee of God. What Patience is in man.

de molestation: but be it far from us to surmise that the impas-
vPntia sible nature of God is liable to any molestation. But like as
HiT3i7 He is jealous without any darkening of spirit1, wroth without
auv perturbation, pitiful without any pain, repentetli Him with¬
out any wrongness in Him to be set right ; so is He patient
without ought of passion. h*ow therefore as concerning
human patience, which we are able to conceive and be¬
holden to have, of what sort it is, I will, as God giauteth
and the brevity of the present discourse alloweth, essay to
set forth.

ii. 2. The patience of man, which is right and laudable and
worthy of the name of virtue, is understood to be that by
which we tolerate evil things with an even mind, that we
may not with a mind uneven desert good things, through
which we may arrive at better. Wherefore the impatient,
while they will not suffer ills, effect not a deliverance from
ills, but only the suffering of heavier ills. Whereas the
patient who choose rather by not committing to bear, than
by not bearing to commit, evil, both make lighter what
through patience they suffer, and also escape worse ills in
which through impatience they would be sunk. But those
good things which are great and eternal they lose not, while
to the evils which be temporal and brief they yield not:

Korn. 8, because the su fferings of this present time are not worthy
18- to he compared, as the Apostle says, with the future glory
2Cor.4, that shall be revealed in us. And again he says, This our
17- temporal and light tribulation doth in inconceivable manner
work for us an eternal weight of glory.

iii. 3. Look we then, beloved, what hardships in labours and
sorrows men endure, for tlvngs which they viciously love,
and by how much they think to be made by them more
happy, by so much more unhappily covet. How much for
false riches, how much for vain honours, how much for affec¬
tions of games and shows, is of exceeding peril and trouble
most patiently borne! We see men hankering after money,
glory, lasciviousness, how, that they may arrive at their
desires, and having gotten not lose them, they endure sun,
rain, icy cold, waves, and most stormy tempests, the lougli-
liosses and uncertainties of wars, the strokes of huge blows,
and dreadful wounds, not of inevitable necessity bill of cul-

Endurance practised for vain or evil purposes. 545

pable will. But these madnesses are thought, in a manner, db
permitted. Thus avarice, ambition, luxury, and the delights ePnAtia.
of all sorts of games and shows, unless for them some wicked jv.
deed be committed or outrage which is prohibited by human
laws, are accounted to pertain to innocence : nay moreover,
the man who without wrong to any shall, whether for getting
or increasing of money, whether for obtaining or keeping of
honours, whether in contending in the match, or in hunting,
or in exhibiting with applause some theatrical spectacle,
have borne great labours and pains, it is not enough that
through popular vanity he is checked by no reproofs, but he
is moreover extolled with praises : Because, as it is written, Ps.10,3.
the sinner is praised in the desires of his soul. For the force
of desires makes endurance of labours and pains: and no
man save for that which he enjoyelh, freely takes on him to
bear that which annoyeth. But these lusts, as I said, for
the fulfilling of which they which are on fire with them
most patiently endure much hardship and bitterness, are
accounted to be permitted, and allowed by laws.

4. Nay more ; for is it not so that even for open wicked- v.
nesses, not to punish but to perpetrate them, men put up
with many most grievous troubles? Do not authors of
secular letters tell of a certain right noble parricide of his Sallust,
country, that hunger, thirst, cold, all these he was able to^1"11,
endure, and his body was patient of lack of food and warmth
and sleep to a degree surpassing belief? Why speak of
highway robbers, all of whom while they lie in wait for
travellers endure whole nights without sleep, and that they
may catch, as they pass by, men who have no thought of
harm, will, no matter how foul the weather, plant in one
spot their mind and body, which are full of thoughts of harm?

Nay it is said that some of them are wont to torture one
another by turns, to that degree that this practice and train¬
ing against pains is not a whit short of pains. For, not so
much perchance are they excruciated by the Judge, that
through smart of pain the truth may be got at, as they are
by their own comrades, that through patience of pain
truth may not be betrayed. And yet in all these the
patience is rather to be wondered at than praised: nay
neither wondered at nor praised, seeing it is no patience; but

N n

546 That is Patience which is for good, Sf/or the soul's health.

de we must wonder at the hardness, deny the patience : for
evtta. there is nothing in this rightly to be praised, nothing use-

- - : fully to be imitated; and thou wilt rightly judge the mind to

be all the more worthy of greater punishment, the more it
yields up to vices the instruments of virtues. Patience is
companion of wisdom, not handmaid ot concupiscence .
patience is the friend of a good conscience, not the foe of
innocence.

vi. 5. When therefore thou shalt see any man suffer ought
patiently, do not straightway praise it as patience ; for this is
only shewn by the cause of suffering. When it is a good
cause, then is it true patience : when that is not polluted by
lust, then is this distinguished from falsity. But when that
is placed in crime, then is this much misplaced in name.
For not just as all who know are partakers of knowledge,
just so are all who suffer partakers of patience: but they
which rightly use the suffering, these in verity of patience
are praised, these with the prize of patience are crowned.

vii. 6. But yet, seeing that for lusts’ sake, or even wicked¬
nesses, seeing, in a word, that for this temporal life and weal
men do wonderfully bear the brunt of many horrible suffer¬
ings, they much admonish us how great things ought to be
borne for the sake of a good life, that it may also hereafter
be eternal life, and without any bound of time, without waste
or loss of any advantage, in true felicity secure. The Lord

Lutc2i, saith, In your patience ye shall possess your souls: He saith
19‘ not, your farms, your praises, your luxuries; but, your souls.

If then the soul endures so great sufferings that it may
possess that whereby it may be lost, how great ought it to
bear that it may not be lost? And then, to mention a thing
not culpable, if it bear so great sufferings for saving of the
flesh under the hands of chirurgeons cutting or burning the
same, how great ought it to bear for saving of itself under -
the fury of any soever enemies ? Seeing that leeches, that
the body may not die, do by pains consult for the body’s
good ; but enemies by threatening the body with pains and
death, would urge us on to the slaying of soul and body in
hell.

7. Though indeed the welfare even of the body is then
more providently consulted for, if its temporal life and

The bccly truly saved by it. Patience in Mind. 547

welfare be disregarded for righteousness’ sake, and its pain de
or death most patiently for righteousness’ sake endured. ENXIA.
Since it is of the body’s redemption which is to be in the
end, that the Apostle speaks, where he says, Even v:e our- Rom. 8,
selves groan within ourselves, waiting the adoption of sons,23~2°-
the redemption of our body. Then he subjoins, For in hope
are ice saved. But hope which is seen is not hope: for what
a man seeth , why doth he also hope for ? But if ivhat we see
not we hope for, we do by patience wait for it. When there- viii.
fore any ills do torture us indeed, yet not extort from us ill
works, not only is the soul possessed through patience; but
even when through patience the body itself for a time is
afflicted or lost, it is unto eternal stability and salvation
resumed, and hath through grief and death an inviolable
health and happy immortality laid up for itself. Whence
the Lord Jesus exhorting His Martyrs to patience, hath
promised of the very body a future perfect entireness, without
loss, I say not of any limb, but of a single hair. Verily I say Luke2i,
unto you, saith He, a hair of your head, shall not perish. 18'
That so, because, as the Apostle says, no man ever hated his Eph. 5,
own flesh, a faithful man may more by patience than by29'
impatience take vigilant care for the state of his flesh, and
find amends for its present losses, how great soever they
may be, in the inestimable gain of future incorruption.

8. But although patience be a virtue of the mind, yet
partly the mind exercises it in the mind itself, partly in the
body. In itself it exercises patience, when, the body remain¬
ing unhurt and untouched, the mind is goaded by any
adversities or filthinesses of tilings or words, to do or to say
something that is not expedient or not becoming, and
patiently bears all evils that it may not itself commit any
evil in work or word. By this patience we bear, even while ix.
we be sound in body, that in the midst of the offences of this
world our blessedness is deferred : of which is said what
I cited a little before, If what we see not we hope for, ice do 2 Sam.
by patience wait for it. By this patience, holy David bore 12’
the revilings of a railer, and, when he might easily have
avenged himself, not only did it not, but even refrained
another who was vexed and moved for him ; and more put
forth his kingly power by prohibiting than by exercising

N n 2

548 Bearing with the wicked. Patience under persecution.

de vengeance. Nor at that time was his body afflicted with
entia. anJ’ disease or wound, but there was an acknowledging of a
time of humility, and a bearing of the will of God, for the
sake of which there was a drinking of the bitterness of
contumely with most patient mind. This patience the Lord
taught, when, the servants being moved at the mixing in
of the tares and wishing to gather them up, He said that the
Mat.l3, householder answered, Leave both to grow until the harvest.
That, namely, must be in patience put up with, which must
not be in haste put away. Of this patience Himself afforded
and shewed an example, when, before the passion of His
Body, He so bore with His disciple Judas, that ere He
pointed him out as the traitor, He eudured him as a thief;
and before experience of bonds and cross and death, did, to
Mat.26, those lips so full of guile, not deny the kiss of peace. All
these, and whatever else there be, which it were tedious
to rehearse, belong to that manner of patience, by which the
mind doth, not its own sins but any evils soever from with¬
out, patiently endure in itself, while the body remains alto-
x. gether unhurt. Lut the other manner of patience is that by
which the same mind bears any troubles and grievances
whatsoever in the sufferings of the body ; not as do foolish
or wicked men for the sake of getting vain things or perpe-
Mat. 6, trating crimes; but as is defined by the Lord, for righteous¬
ness' sake. In both kinds, the holy Martyrs contended.
For both with scornful reproofs of the ungodly were they
filled, where, the body remaining intact, the mind hath its
own (as it were) blows and wounds, and bears these unbroken:
and in their bodies they were bound, imprisoned, vexed
with hunger and thirst, tortured, gashed, torn asunder,
burned, butchered ; and with piety immovable submitted
unto God their mind, while they were suffering in the flesh
all that exquisite cruelty could devise in its mind.

9. It is indeed a greater fight of patience, when it is not a
visible enemy that by persecution and rage would urge us
into crime, which enemy may openly and in broad day be by
not consenting overcome ; but the devil himself, (he who
doth likewise by means of the children of infidelity, as by his
vessels, persecute the children of light,) doth by himself
hiddenly attack us, by his rage putting us on to do or say

Patience like Job's, under Satan's temptations. 549

something against God. As such had holy Job experience de
of him, by both temptations vexed, but in both through ENXIA
stedfast strength of patience and arms of piety unconquered. xp
For first, his body being left unhurt, he lost all that he had,
in order that the mind, before excruciation of the flesh,
might through withdrawal of the things which men are wont
to prize highly, be broken, and he might say something
against God upon loss of the things for the sake of which he
was thought to worship Him. He was smitten also with
sudden bereavement of all his sons, so that whom he had
begotten one by one he should lose all at once, as though
their numerousness had been not for the adorning of his
felicity, but for the increasing of his calamity. But where,
having endured these things, he remained immovable in his
God, he cleaved to His will, Whom it was not possible to
lose but by his own will ; and in place of the things he had
lost he held Him who took them away, in Whom he should
find what should never be lost. For He that took them away
was not that enemy who had will of hurting, but He who
had given to that enemy the power of hurting. The enemy xii.
next attacked also the body, and now not those things which
were in the man from without, but the man himself, in what¬
ever part he could, he smote. From the head to the feet
were burning pains, were crawling worms, were running
sores ; still in the rotting body the mind remained entire,
and horrid as were the tortures of the consuming flesh, with
inviolate piety and uncorrupted patience it endured them all.

There stood the wife, and instead of giving her husband any
help, was suggesting blasphemy against God. For we are
not to think that the devil, in leaving her when he took away
the sons, went to work as one unskilled in mischief : rather,
how necessary she was to the tempter, he had already learned
in Eve. But now he had not found a second Adam whom
he might take by means of a woman. More cautious was Job
in his hours of sadness, than Adam in his bowers of gladness,
the one was overcome in the midst of pleasant things, the
other overcame in the midst of pains ; the one consented to
that which seemed delightsome, this other quailed not in
torments most affrightsome. There stood his friends too, not
to console him in his evils, but to suspect evil in him. For

PAT I-
ENTIA.

xiii.

Dona-

tists.

Job 2,
10.

Ecclus,
2, 14.

550 Even Job's Wife dared not suggest suicide.

while lie suffered so great sorrows, they believed him not
innocent, nor did their tongue forbear to say that which his
conscience had not to say ; that so amid ruthless tortures of
the body, his mind also might be beaten with truthless
reproaches. But he, bearing in his flesh his own pains,
in his heart others’ errors, reproved his wife for her folly,
taught his friends wisdom, preserved patience in each
and all.

10. To this mau let them look who put themselves to
death when they are sought for to have life put upon them;
and by bereaving themselves of the present, deny and refuse
also that which is to come. Why, if people were driving
them to deny Christ or to do any thing contrary to righteous¬
ness, like true Martyrs, they ought rather to bear all patiently
than to dare death impatiently. If it could be right to do
this for the sake of running away from evils, holy Job would
have killed himself, that being in so great evils, in his estate,
in his sons, in his limbs, through the devil’s cruelty, he might
escape them all. But he did it not. Far be it from him, a
wise man, to commit upon himself what not even that unwise
woman suggested. And if she had suggested it, she would
with good reason here also have had that answer which she
had when suggesting blasphemy ; Thou hast spoken as one
of the foolish women. If we have received good at the hand
of the Lord, shall we not bear evil? Seeing even he also
would have lost patience, if either by blasphemy as she had
suggested, or by killing himself which not even she had
dared to speak of, he should die, and be among them of
whom it is written, Woe unto them that have lost patience !
and rather increase than escape pains, if alter the death of
his body he should be hurried off’ to punishment either of
blasphemers, or of murderers, or of them which arc worse
even than parricides. For if a parricide be on that account
more wicked than any homicide, because he kills not merely
a man but a near relative ; and among parricides too, the
nearer the person killed, the greater criminal he is judged to
be: without doubt worse still is he who kills himself, because
there is none nearer to a man than himself. What then do
these miserable persons mean, who, though both here they
have inflicted pain upon themselves, and hereafter not only

551

Precepts of Patience from Holy Scripture .

for their impiety towards God but for the very cruelty which
they have exercised upon themselves will deservedly suffer ENtia.
pains of His inflicting, do yet seek moreover the glories of
Martyrs ? since, even if for the true testimony of Christ they
suffered persecution, and killed themselves, that they might
not suffer any thing fi'om their persecutors, it would be
rightly said to them, Woe unto them which have lost
patience! For how hath patience her just reward, if even
an impatient suffering receives the crown ? or how shall that
man be judged innocent, to whom is said, Thou shall love hint. 19,
thy neighbour as thyself if he commit murder upon himself
which he is forbidden to commit upon his neighbour ?

11. Let then the Saints hear from holy Scripture the xiv.
precepts of patience: My son, when thou contest to /Ae^cclus.
service of God, stand thou in righteousness and fear, and
prepare thy soul for temptation : bring thine heart low, and
bear up; that in the last end thy life may increase. All
that shall come upon thee receive thou, and in pain bear up,
and in thy humility have patience. For in the fire gold and
silver is proved , but acceptable men in the furnace of humi- jy^epti-
liation. And in another place we read : My son, faint not prov. 3,
thou in the discipline of the Lord, neither be wearied when11- '2-
thou art chidden of Him. For whom the Lord loveth He
chasteneth, and scourgeth every son whom He receiveth.

What is here set down, son whom He receiveth, the same in
the above-mentioned testimony is, acceptable men. For
this is just, that we who from our first felicity of Paradise for
contumacious appetence of things to enjoy were dismissed,
through humble patience of things that annoy may be re¬
ceived back: driven away for doing evil, brought back by
suffering evil : there against righteousness doing ill, here for
righteousness’ sake patient of ills.

12. But concerning true patience, worthy of the name of xv.
this virtue, whence it is to be had, must now be enquired.

For there are some who attribute it to the strength of the Pelagi-
human will, not which it hath by Divine assistance, but
which it hath of free-will. Now this error is a proud one :
for it is the error of them which abound, of whom it is said
in the Psalm, A scornful reproof to them which abound, and?*- 123,
a despising to the proud. It is not therefore that patience of ps. o,

552

Patience of proud free-ivill not genuine.

de the poor which perisheth not for ever. For these poor receive
entia.*1 fr°m that Rich One, to Whom is said, My God art Thou,
Ps.i6,2. because my goods Thou needest not: of Whom is every good
< gift, ond every perfect gift; to Whom crielh the needy and
the poor, and in asking, seeking, knocking, saith, My God,
deliver me from the hand of the sinner, and from the hand
of the lawless and unjust : because Thou art my patience,
O Lord, my hope from my youth up. But these which
abound, and disdain to be in want before God, lest they
receive of Him true patience, they which glory in their own
Ps.14,6. false patience, seek to confound the counsel of the poor,
because the Lord is his hope. Nor do they regard, seeing
they are men, and attribute so much to their own, that is, to
the human will, that they run into that which is written,
Jer. 17, Cursed is every one who putleth his hope in man. Whence
even if it chance them that they do bear up under any hard¬
ships or difficulties, either that they may not displease men,
or that they may not suffer worse, or in self-pleasing and love
of their own presumption, do with most proud will bear up
under these same, it is meet that concerning patience this be
said unto them, which concerning wisdom the blessed Apostle
James James saith, This wisdom comelh not from above, but is
' ’ ' earthly, animal , devilish. For why may there not be a false

patience of the proud, as there is a false wisdom of the
proud? But from Whom comcth true wisdom, from Him
coraeth also true patience. For to Him singeth that poor in
Ps.62, 5. spirit, Unto God is my soul subjected, because from Him is
my pa tience.

xvi. 13. But they answer and speak, saying, c If the will of man
liberi without any aid of God by strength of free choice bears so
arb,tm many grievous and horrible distresses, whether in mind or
body, that it may enjoy the delight of this mortal life and of
sins, why may it not be that in the same manner the self-same
will of man by the same strength of free-choice, not there¬
unto looking to be aided of God, but unto itself by natural
possibility sufficing, doth, in all of labour or sorrow that is
put upon it, for righteousness and eternal life’s sake most
patiently sustain the same ? Or is it so, say they, that the
will of the unjust is sufficient, without aid of God, for them,
yea even to exercise themselves in undergoing torture for

Hardnessfrom worldlylust , Patience/ rom God’s gift of Love. 553

iniquity, and before they be tortured by others; sufficient the
will of them which love the respiting of this life that, without
aid of God, they should in the midst of most atrocious and
protracted torments persevere in a lie, lest confessing their
misdeeds they be ordered to be put to death ; and not
sufficient the will of the just, unless strength be put into
them from above, that whatever be their pains, they should,
either for beauty’s sake of very righteousness or for love
of eternal life, bear the same ?’

14. They which say these things, do not understand that
as well each one of the wicked is in that measure for
endurance of any ills more hard, in what measure the lust
of the world is mightier in him; as also that each one of
the just is in that measure for endurance of any ills more
brave, in what measure in him the love of God is mightier.
But lust of the world hath its beginning from choice of the
will, its progress from enjoyableness of pleasure, its con¬
firmation from the chain of custom, whereas the love of God
is shed, abroad in our hearts, not verily from ourselves, but
by the Holy Spirit which is given unto us. And therefore
from Him cometli the patience of the just, by Whom is shed
abroad their love (of Him). Which love (or charity) the
Apostle praising and setting off, among its other good
qualities, saith, that it beareili all things. Charity, saith
he, is magnanimous1. And a little after he saith, endureth
all things. The greater then is in saints the charity (or love)
of God, the more do they endure all things for Him whom
they love, and the greater in sinners the lust of the world,
the more do they endure all things for that which they lust
after. And consequently from that same source cometli true
patience of the righteous, from which there is in them the
love of God ; and from that same source the false patience
of the unrighteous, from which is in them the lust of the
world. With regard to which the Apostle John saith ; Love
not the world, neither the things that be in the world. If
any man love the world, the love of the Father is not in him:
because all that is in the world, is lust of the flesh, and lust
of the eyes, and pride of life ; which is not of the Father, but
is of the world. This concupiscence, then, which is not of
the Father, but is of the world, in what measure it shall in

PATI¬

ENTS.

XVII.

Rom. 5,
5.

1 Cor.
13,4. 7.
1 mag-
nan una.

1 John2,
15. 16.

‘ ambitio
seeculi .’

554

Love of God cannot be without His Spirit.

de any man be more vehement and ardent, in that measure
entia becometh each more patient of all troubles and sorrows for
~ that which he lusteth after. Therefore, as we said above,
this is not the patience which descendetli from above, but
the patience of the godly is from above, coming down from
the Father of lights. And so that is earthly, this heavenly;
1 deifica. that animal, this spiritual; that devilish, this Godlike1.
Because concupiscence, whereof it cometh that persons
sinning suffer all things stubbornly, is of the world; but
charity, whereof cometh that persons living aright suffer all
things bravely, is of God. And therefore to that false
patience it is possible that, without aid of God, the human
will may suffice ; harder, in proportion as it is more eager of
lust, and bearing ills with the more endurance the worse
itself becometh : while to this, which is true patience, the
human will, unless aided and inflamed from above, doth not
suffice, for the very reason that the Holy Spirit is the fire
thereof ; by Whom unless it be kindled to love that im¬
passible Good, it is not able to bear the ill which it
suffereth.

xviii. 15. For, as the Divine utterances testify, God is love, and
i \T that dwelleth in love duelleth in God, and God dwellelh
in him. Whoso therefore contends that love of God may be
had without aid of God, what else does he contend, but that
God may be had without God ? Now what Christian would
say this, which no madman would venture to say ? There¬
fore in the Apostle, true, pious, faithful patience, saith
Rom. 8, exultingly, and by the mouth of the Saints; H ho shall
io ' ' separate us from the love of Christ ? shall tribulation, or
distress, or persecution, or famine, or nakedness, or peril, or
sword? As it is written, For Thy sake we are killed all the
day long; we are accounted as sheep for the slaughter.
Nay, in all these things ice are more than conquerors
through Him that loved us: not through ourselves, but,
through Him that loved us. And then he goes on and
adds; For I am persuaded, that neither death, nor life, nor
angels, nor principalities, nor powers, nor things present,
nor things to come, nor height, nor depth, nor any other
creature, shall be able to separate us from the love of God,
which is in Christ Jesus our Lord. This is that love of God

What is of man is of the world. Election is of grace. 555

which is shed abroad in our hearts by the Holy Spirit which de
is given unto us. But the concupiscence of the bad, by vxtia
reason of which there is in them a false patience, is not of 1 John
the Father, as saith the Apostle John, but is of the world. 2’ 16,

16. Here some man shall say; ‘ If the concupiscence of xix.
the bad, whereby it comes that they bear all evils for that
which they lust after, be of the world, how is it said to be

of their will ?’ As if, truly, they were not themselves also of
the world, when they love the world, forsaking Him by Whom
the world was made. For then serve the creature more than Rom. l,
the Creator, Who is blessed for ever. Whether then by the
word ‘ world,’ the Apostle John signifies lovers of the world,
the will, as it is of themselves, is therefore of the world: or
whether under the name of the world he comprises heaven
and earth, and all that is therein, that is the creature
universally, it is plain that the will of the creature, not
being that of the Creator, is of the world. For which cause to
such the Lord saith, Ye are from beneath, I am from above : 2°bn 8>
ye are of this world, I am not of this world. And to the
Apostles He saith, If ye were of the world, the world would
love his own. But lest they should arrogate more unto
themselves than their measure craved, and when He said
that they were not of the world, should imagine this to be
of nature, not of grace, therefore He saith, But because ye
are not of the world, but I have chosen you out of the world,
therefore the world haieth you. It follows, that they once
were of the world : for, that they might not be of the world,
they were chosen out of the world.

17. Now this election the Apostle demonstrating to be, xx.
not of merits going before in good works, but election of
grace, saith thus : And in this time a remnant by election Rom.
of grace is saved. But if by grace, then is it no more of ’
works, otherwise grace is no more grace. This is election

of grace ; that is, election in which through the grace of
God men are elected : this, I say, is election of grace
which goes before all good merits of men. For if it be
to any good merits that it is given, then is it no more
gratuitously given, but is paid as a debt, and consequently
is not truly called grace ; where reward, as the same
Apostle saith, is not imputed as grace, but as debt. Rom. 4,

556 Good-u ill earning more grace comes of grace.

be Whereas if, that it may be true grace, that is, gratuitous, it
entla. find nothing in man to which it is due of merit, (which thing
IV56,7.is well understood in that saying, Thou wilt save them for
Lxx' nothing5,) then assuredly itself gives the merits, not to
merits is given. Consequently it goes before even faith,
Habak. from which it is that all good works begin. For the just,
2’ 4‘ as is written, shall live by faith. But, moreover, grace
not only assists the just, but also justifies the ungodly.
And therefore even when it does aid the just and seems to
be rendered to his merits, not even then does it cease to be
grace, because that which it aids it did itself bestow. With
a view therefore to this grace, which precedes all good
merits of man, not only was Christ put to death by the
Rom. 5, ungodly, but died for the ungodly. And ere that He died,
He elected the Apostles, not of course then just, but to be
justified: to whom lie saith, I have chosen you out of the
world. For to whom He said, Ye are not of the world, and
then, lest they should account themselves never to have been
of the world, presently added, But 1 have chosen you out of
the world ; assuredly that they should not be of the world
was by His own election of them conferred upon them.
Wherefore, if it had been through their own righteousness,
not through llis grace, that they were elected, they would
not have been chosen out of the world, because they would
already not be of the world if already they were just. And
again, if the reason why they were elected was, that they
were already just, they had already first chosen the Lord.
For who can be righteous but by choosing righteousness ?
Rom. But the end of the law is Christ, for righteousness to every
]°C<t j one that belie vet h. Who is made unto us wisdom of God,
ao.31. and righteousness, and sanctification, and redemption:
that, as it is written, He that gloricth, let him glory in
the Lord. He then is Himself our righteousness,
xxi. 18. Whence also the just of old, before the Incarnation of
the Word, in this faith of Christ, and in this true righteous¬
ness, (which thing Christ is unto us,) were justified; believing
Eph. 2, this to come which we believe come: and they themselves by

8 9 . ^

grace were saved through faith, not of themselves, but by the

ft Psalm lvi. 7. Lat. and LXX. ««■«£ rou <rurm atirous. But Heb. and

E. V. ‘ shall they escape by iniquity!''

Mysterious lore of God to man before conversion. 557

gift of God, not of works, Jest haply they should be lifted up. be
For their good works did not come before God’s mercy, but
followed it. For to them was it said, and by them written, ~

long ere Christ was come in the flesh, I will have mercy on Ex. 33,

whom I will have mercy , and I will shew compassion on ];''m g
whom I will have compassion. From which words of God 15. 16.
the Apostle Paul should so long after say ; It is not there¬
fore of him that willeth, nor of him that runneth , but of

God that slieweth mercy. It is also their own voice, long

ere Christ was come in the flesh, My God , His mercy shall Ps. 59,
prevent me. How indeed could they be aliens from the11'
faith of Christ, by whose charity even Christ was fore-
announced unto us ; without the faith of Whom, not any of
mortals either hath been, or is, or ever shall be able to be,
righteous ? If then, being already just, the Apostles were
elected by Christ, they would have first chosen Him, that
just men might be chosen, because without Him they could
not be just. But it was not so: as Himself saith to them,

Not ye hare chosen Me, but I have chosen you. Of which
the Apostle John speaks, Not that we loved God, but that * John
He loved us. 4’ 10'

19. Since the case is so, what is man, while in this life he xxii.
uses his own proper will, ere he choose and love God, but
unrighteous and ungodly ? What, I say, is man, a creature
going astray from the Creator, unless his Creator be mindful Ps. 8,4.
of him, and choose1 him freely, and love2 him freely ? \ eligere
Because he is himself not able to choose or love, unless dlllgere
being first chosen and loved he be healed, because by
choosing blindness he perceiveth not, and by loving laziness

is soon wearied. But perchance some man may say: In
what manner is it that God first chooses and loves unjust
men, that He may justify them, when it is written, Thou Ps. 5, 5.
hatest. Lord, all that work iniquity ? In what way, think
we, but in a wonderful and ineffable uianner ? And vet even
we are able to conceive, that the good Physician both hates
and loves the sick man : hates him, because he is sick ;
loves him, that he may drive away his sickness.

20. Let thus much have been said with regard to charity, xxiii.
without which in us there cannot be true patience, because

in good men it is the love of God which endureth all things,

558 Worldly endurance may be with or without Satan's aid.

de as in bad men the lust of the world. But this love is in us

entia. by the Holy Spirit which was given us. Whence, of Whom
~ cometh in us love, of Him cometh patience. But the Inst of
the world, when it patiently bears the burdens of any manner
of calamity, boasts of the strength of its own will, like as of
the stupor of disease, not robustness of health. This boasting
is insane : it is not the language of patience, but of dotage.
A will like this in that degree seems more patient of bitter
ills, in which it is more greedy of temporal good things,
because more empty of eternal.

xxiv. 21. But if it be goaded on and inflamed with deceitful
visions and unclean incentives by the devilish spirit, as¬
sociated and conspiring therewith in malignant agreement,
this spirit makes the will of the man either frantic with error,
or burning with appetite of some worldly delight ; and hence,
it seems to shew a marvellous endurance of intolerable evils:
but yet it does not follow from this that an evil will without
instigation of another and unclean spirit, like as a good will
without aid of the Holy Spirit, cannot exist. For that there
may be an evil will even without any spirit either seducing or
inciting, is sufficiently clear in the instance of the devil
himself, who is found to have become a devil, not through
some other devil, but of his own proper will. An evil will
therefore, whether it be hurried on by lust, whether called
back by fear, whether expanded by gladness, whether con¬
tracted bv sadness, and in all these perturbations of mind
enduring and making light of whatever are to others, or at
another time, more grievous, this evil will may, without
another spirit to goad it on, seduce itself, and in lapsing by
defection from the higher to the lower, the more pleasant it
shall account that thing to be which it seeks to get or fears
to lose, or rejoices to have gotten, or grieves to have lost, the
more tolerably for its sake bear what is less for it to suffer
than that is to be enjoyed. For whatever that thing be, it is
of the creature, of which one knows the pleasure. Because
in some sort, the creature loved approaches itself to the
creature loving in fond contact and connection, to the giving
experience of its sweetness.

xxv. 22. But the pleasure of the Creator, of which is written,

Ps.36,9. And from the river of Thy pleasure wilt Thou give them to

Patience is His gift Who gives Charity .

559

PATI-

drink, is of far other kind, for it is not, like us, a creature.

Unless then its love be given to us from thence, there is no ENTIA
source whence it may be in us. And consequently, a good ”
will, by which we love God, cannot be in man, save in whom
God also worketh to will. This good will therefore, that is, Phil. 2,

^ 13

a will faithfully subjected to God, a will set on fire by
sanctity of that ardour which is above, a will which loves
God and his neighbour for God’s sake ; whether through
love, of which the Apostle Peter makes answer. Lord, Thou Jokn2i,
knowest that I love Thee ; whether through fear, of which
says the Apostle Paul, In fear and trembling work out your Phil. 2,
own salvation; whether through joy, of which he says, Inffom.
hope rejoicing , in tribulation patient ; whether through 12> 12-
sorrow, with which he says he had great grief for his Rom. 9,
brethren ; in whatever way it endure what bitterness and
hardships soever, it is the love of God which endureth alitor,
things , and which is not shed abroad in our hearts but by R0’m. 5,
the Holy Spirit given unto us. Whereof piety makes no3-
manner of doubt, but, as the charity of them which holily
love, so the patience of them which piously endure, is the
gift of God. For it cannot be that the divine Scripture
deceiveth or is deceived, which not only in the Old Books
hath testimonies of this thing, when it is said unto God, My Ps.7i,5.
Patience art Thou, and, From Him is my patience ; and ?nt ’
where another prophet saith, that we receive the spirit of is. 11,2.
fortitude; but also in the Apostolic writings we read, Because Phil- 1
unto you is given on behalf of Christ, not only to believe on
Him, but to suffer for Him. Therefore let not that make
the mind to be as of its own merit uplifted, wherewith he is
told that he is of Another’s mercy gifted.

23. But if moreover any not having charity, which per-
taineth to the unity of spirit and the bond of peace whereby
the Catholic Church is gathered and knit together, being
involved in any schism, doth, that he may not deny Christ,
suffer tribulations, straits, hunger, nakedness, persecution,
perils, prisons, bonds, torments, sword, or flames, or wild
beasts, or the very cross, through fear of hell and everlasting
fire ; in no wise is all this to be blamed, nay rather this also
is a patience meet to be praised. For we cannot say that it
would have been better for him that by denying Christ he

560 Even patience for fear of God, without love, a gift of His.

de should suffer none of these things, which he did suffer by
ePntia. confessing Him : but we must account that it will perhaps
be more tolerable for him in the judgment, than if by denying
Christ he should avoid all those things : so that what the
l Cor. Apostle saith, If I shall give my body to be burned, but have
13’ 3' not charity, it prof teth me nothing, should be understood to
profit nothing for obtaining the kingdom of heaven, but not
for having more tolerable punishment to undergo in the last
judgment.

xxvii. 24. But it may well be asked, whether this patience
Prof! of likewise be the gift of God, or to be attributed to strength of
Believ- piie human will, by which patience, one who is separated
inf.'p." from the Church doth, not for the error which separated him
5‘ 7‘ but for the truth of the Sacrament or Word which hath
remained with him, for fear of pains eternal suffer pains
temporal. For we must take heed lest haply, if we affirm
that patience to be the gift of God, they in whom it is should
be thought to belong also to the kingdom of God ; but if we
deny it to be the gift of God, we should be compelled to
allow that without aid and gift of God there can be in the
will of man somewhat of good. Because it is not to be
denied that it is a good thing that a man believe he shall
undergo pain of eternal punishment if he shall deny Christ,
and for that faith endure and make light of any manner of
punishment of man’s inflicting.

25. So then, as we are not to deny that this is the gilt of
God, we are thus to understand that there be some gifts of
Gal. 4, God possessed by the sons of that Jerusalem which is above,
xxviii an(l free’ antl mother of us all, (for these arc in some sort the
hereditary possessions in which we are heirs oj God and
Joint-heirs with Christ:) but some other which may be
received even by the sons of concubines to whom carnal
Jews and schismatics or heretics are compared. For though
Gal. 4, jp pe written, Cast out the bondmaid and her son, for the son
Genxi, of the bondmaid shall not be heir with my son Isaac : and
1()- ) though God said to Abraham, In Isaac shall thy seed be
i^.'an f called: which the Apostle hath so interpreted as to say,
Kom. 9, That is, nQt lflCy which ic sons of the jlesh, these be the sons
of God ; but the sons of the promise are counted for the seed ;
that we might understand the seed of Abraham in regard of

Patience through love is of God’s own Children. 5(51

Christ to pertain by reason of Christ to the sons of God, de
who are Christ’s body and members, that is to say, the ^tia.
Church of God, one, true, very-begotten, catholic, holding the
godly faith ; not the faith which works through elation or
fear, but which worketh by love ; nevertheless, even the sonsGal.5,6.
of the concubines, when Abraham sent them away from his
son Isaac, he did not omit to bestow upon them some gifts,
that they might not be left in every way empty, but not that
they should be held as heirs. For so we read: And^e n.25,
Abraham gave all his estate unto Isaac ; and to the sons of
his concubines gave Abraham gifts, and sent them away
from his son Isaac. If then we be sons of Jerusalem the
free, let us understand that other be the gifts of them which
are put out of the inheritance, other the gifts of them which
be heirs. For these be the heirs, to whom is said, Ye have Rom. 8,
not received the spirit of bondage again to fear, but ye
have received the spirit of adoption of sons, whereby ice cry,

Abba, Father.

26. Cry we therefore with the spirit of charity, and until
we come to the inheritance in which we are alway to remain,
let us be, through love which becometh the free-boni, not
through fear which becometh bondmen, patient of suffering.

Cry we, so long as we are poor, until we be with that
inheritance made rich. Seeing how great earnest thereof we
have received, in that Christ to make us rich made Himself
poor; "Who being exalted unto the riches which are above,
there was sent One Who should breathe into our hearts holy
longings, the Holy Spirit. Of these poor, as yet believing,
not yet beholding ; as yet hoping, not yet enjoying ; as yet
sighing in desire, not yet reigning in felicity; as yet hungering
and thirsting, not yet satisfied: of these poor, then, r^ePs.9,18.
patience shall not perish for ever : not that there will be
patience there also, where ought to endure shall not be ; but
will not perish, meaning that it will not be unfruitful. But
its fruit it will have for ever, therefore it shall not perish for
ever. For he who labours in vain, when his hope fails for
which he laboured, says with good cause, * I have lost so
much labour :’ but he who comes to the promise of his
labour says, congratulating himself, I have not- lost my
labour. Labour then is said not to perish (or be lost), not

o o

562 Patience ‘perishes not' in respect of its fruit.

de because it lasts perpetually, but because it is not spent in
iTntia. vain- So also the patience of the poor of Christ (who yet are
~ to be made rich as heirs of Christ) shall not perish for ever :
not because there also we shall be commanded patiently to
bear, but because for that which we have here patiently
borne, we shall enjoy eternal bliss. He will put no end to
everlasting felicity, Who giveth temporal patience unto the
will : because both the one and the other is of Him
bestowed as a gift upon charity, Whose gift that charity
is also.

S. AUGUSTINE

THE CREED:

A SERMON TO THE CATECHUMENS.

1. Receive, my children, the Rule of Faith, which is de
called the Symbol (or Creed1). And when ye have received bqlo.
it, write it in your heart, and be daily saying it to yourselves; Y.
before ye sleep, before ye go forth, arm you with your Creed.

The Creed no man writes so as it may be able to be read :
but for rehearsal of it, lest haply forgetfulness obliterate
what care hath delivered, let your memory be your record-
roll2: what ye are about to hear, that are ye to believe ; and 2 codex
what ye shall have believed, that are about to give back with
your tongue. For the Apostle says, With the heart man R0m.
helieveth unto righteousness, and with the mouth confession 10> 10-
is made unto salvation. For this is the Creed which ye are
to rehearse and to repeat in answer.

These words which ye have heard are in the Divine
Scriptures scattered up and down : but thence gathered and
reduced into one, that the memory of slow persons might
not be distressed ; that every person may be able to say,
able to hold, what he believes. For have ye now merely
heard that God is Almighty ? But ye begin to have Him for
your Father, when ye have been born by the Church as your
Mother.

2. Of this, then, ye have now received, have meditated,
and having meditated have held, that ye should say, “ I

o o 2

STM-

BOLO

2 Tim.
2, 13.

Gen.ch

1—3.

1 prin-
ceps

654 God Almighty cannot do evil. Creation and Fall.

believe in God the Father Almighty.” God is Almighty,
and yet, though Almighty, He cannot die, cannot be deer ived,
cannot lie; and, as the Apostle says, cannot deny Himself.
How many things that He cannot do, and yet is Almighty !
yea therefore is Almighty, because Fie cannot do these things.
For if He could die, He were not Almighty ; if to lie, if to
be deceived, if to do unjustly, were possible for Him, He
were not Almighty : because if this were in Him, He should
not be worthy to be Almighty. To our Almighty Father, it
is quite, impossible to sin. He does whatsoever He will:
that is Omnipotence. He does whatsoever He rightly will,
whatsoever He justly will : but whatsoever is evil to do, He
wills not. There is no resisting one who is Almighty, that
He should not do what He will. It was He Who made
heaven and earth, the sea, and all that in them is, invisible
and visible. Invisible such as are in heaven, thrones,
dominions, principalities, powers, archangels, angels : all, if
we shall live aright, our fellow-citizens. He made in heaven
the things visible ; the sun, the moon, the stars. With its
terrestrial animals He adorned the earth, filled the air with
things that fly, the land with them that walk and creep, the
sea with them that swim: all He filled with their own proper
creatures. He made also man after His own image and
likeness, in the mind : for in that is the image of God.
This is the reason why the mind cannot be comprehended
even by itself, because in it is the image of God. To this
end were we made, that over the other creatures we should
bear rule : but through sin in the first man we fell, and are
all come into an inheritance of death. We were brought
low, became mortal, were filled with fears, with errors : this
by desert of sin : with which desert and guilt is every man
born. This is the reason why, as ye have seen to-day, as ye
know, even little children undergo exsufflation, exorcism ;
to drive away from them the power of the devil their enemy,
which deceived man that it might possess mankind. It is
not then the creature of God that in infants undergoes
exorcism or exsufflation : but he under whom are all that
are born with sin ; for he is the first1 of sinners. And
for this cause by reason of one who fell and brought all
into death, there was sent One without sin, Who should

The Only Begotten is That Which the Father is. 56 5
bring unto life, bv delivering them from sin, all that believe ad

IT. ' CATE-

on Him. cHu-

3. For this reason we believe also in His Son, that is to MEN°s-
say, God the Father Almighty’s, “ His Only Son, our Lord.” ii-
When thou hearest of the Only Son of God, acknowledge
Him God. For it could not be that God’s Only Son should
not be God. What He is, the same did He beget, though
He is not that Person Whom He begot. If He be truly
Son, He is that which the Father is ; if He be not that
which the Father is, He is not truly Son. Observe mortal
and earthly creatures: what each is, that it engendereth.

Man begets not an ox, sheep begets not dog, nor dog sheep.
Whatever it be that begetteth, that which it is, it begetteth.

Hold ye therefore boldly, firmly, faithfully, that the Begotten
of God the Father is what Himself is, Almighty. These
mortal creatures engender by corruption. Does God so
beget? He that is begotten mortal generates that which
himself is; the Immortal generates what He is: corruptible
begets corruptible, Incorruptible begets Incorruptible : the
corruptible begets corruptibly, Incorruptible, Incorruptibly :
yea, so begetteth what Itself is, that One begets One, and
therefore Only. Ye know, that when I pronounced to you
the Creed, so I said, and so ye are bounden to believe ; that
%ve “ believe in God the Father Almighty, and in Jesus
Christ His Only Son ” Here too, when thou believest that
He is the Only, believe Him Almighty: for it is not to be
thought that God the Father does what He will, and God
the Son does not what He will. One Will of Father and Son,
because one Nature. For it is impossible for the will of the
Son to be any whit parted from the Father’s will. God and
God; both one God: Almighty and Almighty; both One
Almighty.

4. We do not bring in two Gods as some do, who say,

‘ God the Father and God the Son, but greater God the
Father and lesser God the Son.’ They both are what ?

Two Gods? Thou blushest to speak it, blush to believe it.

Lord God the Father, thou sayest, and Lord God the Son \
and the Son Himself saith, No man can serve two Lords. Matt. 6,
In His family shall we be in such wise, that, like as in24,
a great house where there is the father of a family and he

566

How Two Persons are One Qod.

SYM-

BOLO

Acts 4
32.

1 chari*
tas.

hath a son, so we should say, the greater Lord, the lesser
Lord? Shrink from such a thought. If ye make to your¬
selves such-like in your heart, ye set up idols in the ‘ one
soul.’ Utterly repel it. First believe, then understand.
Now to whom God gives that when he has believed he soon
understands ; that is God's gift, not human frailness. Still,
if ye do not yet understand, believe: One God the Father,
God Christ the Sou of God. Both are what? One God.
And how are both said to be One God ? IIow? Dost thou
marvel? In the Acts of the Apostles, There was, it says, in
ihe believers, one soul and one heart. There were many
souls, faith had made them one. So many thousands of
souls were there; they loved each other, and many are one:
they loved God in the fire of charity, and from being many
they are come to the oneness of beauty. If all those many
souls the dearness of love 1 made one soul, what must be the
dearness of love in God, where is no diversity, but entire
equality! If on earth and among men there could be so
great charity as of so many souls to make one soul, where
Father from Son, Son from Father, hath been ever in¬
separable, could They both be other than One God ? Only,
those souls might be called both many souls and one soul ;
but God, in \\ horn is ineffable and highest conjunction, may
be called One God, not two Gods.

5. The Father doetli what He will, and what He will
doeth the Son. Do not imagine an Almighty Father and a
not Almighty Son : it is error, blot it out within you, let it
not cleave in your memory, let it not be drunk into your
faith, and if haply any of you shall have drunk it in, let him
vomit it up. Almighty is the Father, Almighty the Son. If
Almighty begat not Almighty, He begat not very Son. For
what say we, brethren, if the Father being greater begat a
Son less than He? What said I, begat? Man engenders,
being greater, a son being less: it is true: but that is
because the one grows old, the other grows up, and by very
growing attains to the form of his father. The Son of God,
if He groweth not because neither can God wax old, was
begotten perfect. And being begotten perfect, if He groweth
not, and remained not less, He is equal. For that ye may
know Almighty begotten of Almighty, hear Him Who is

Christ how born as Man, what He suffered, and when. 567

Truth. That which of Itself Truth saith, is true. What ad
saith Truth ? What saith the Son, Who is Truth ? What- ccAHTLf_"
soever things the Father doeth, these also the Son likewise MEN'06-
doeth. The Son is Almighty, in doing all things that He ^
vvilleth to do. For if the Father doeth some things which
the Son doeth not, the Son said falsely, Whatsoever things
the Father doeth, these also the Son doeth likewise. But
because the Son spake truly, believe it: Whatsoever things
the Father doeth, these also the Son doeth likewise, and ye
have believed in the Son that He is Almighty. Which word
although ye said not in the Creed, yet this is it that ye
expressed when ye believed in the Only Son, Himself God.

Hath the Father aught that the Son hath not? This Arian
heretic blasphemers say, not I. But what say I? If the
Father hath aught that the Son hath not, the Son lieth in
saying, All things that the Father hath, are Mine. ManyJohnie,
and innumerable are the testimonies by which it is proved10’
that the Son is Very Son of God the Father, and the Father
God hath His Very-begotten Son God, and Father and Son
is One God.

6. But this Only Son of God, the Father Almighty, let us hi.
see what He did for us, what He suffered for us. “ Born of

the Holy Ghost and of the Virgin Mary.” He, so great God,
equal with the Father, born of the Holy Ghost and of the
Virgin Mary, born lowly, that thereby He might heal the
proud. Man exalted himself and fell; God humbled Himself
aud raised him up. Christ’s lowliness, what is it? God hath
stretched out an hand to man laid low. We fell, He
descended : we lay low, He stooped. Let us lay hold and
rise, that we fall not into punishment. So then His stooping
to us is this, “ Born of the Holy Ghost and of the Virgin
Mary.” His very Nativity too as man, it is lowly, and it is
lofty. Whence lowly ? That as man He was born of men.
Whence lofty? That He was born of a virgin. A virgin con¬
ceived, a virgin bore, and after the birth was a virgin still.

7. What next ? “ Suffered under Pontius Pilate.” He was
in office as governor and was the judge, this same Pontius
Pilate, what time as Christ suffered. In the name of the
judge there is a mark of the times, when He suffered under
Pontius Pilate: when He suffered, “ was crucified, dead,
and buried.” Who? what? for whom ? Who? God’s Only

SYM-

BOLO

Ps. 116
12.

1 inten-
damus.

2 inten-
tos.

563 Nature shews coeval generation , not coeternal.

Son, our Lord. What? Crucified, dead, and buried. For
whom ? for ungodly and sinners. Great condescension,
; great grace ! What shall I render unto the Lord for all that
He hath bestowed on me ?

8. He was begotten before all times, before all worlds.
‘ Begotten before.’ Before what, He in Whom is no before ?
Do not in the least imagine any time before that Nativity of
Christ whereby He was begotten of the Father ; of that
Nativity I am speaking by which He is Son of God
Almighty, His Only Son our Lord; of that am I first
speaking. Do not imagine in this Nativity a beginning of
time ; do not imagine any space of eternity in which the
bather was and the Son was not. Since when the Father
was, since then the Son. And what is that, ‘ since,’ where
is no beginning ? Therefore ever Father without beginning,
ever Son without beginning. And how, thou wilt say, was
He begotten, if He have no beginning? Of eternal, co-
eternal. At no lime was the Father, and the Son not, and
yet Son of bather was begotten. Whence is any manner of
similitude to be had ? We are among things of earth, we are
in the visible creature. Let the earth give me a similitude:
it gives none. Let the element of the waters give me some
similitude : it hath not whereof to give. Some animal give
me a similitude: neither can this do it. An animal indeed
engenders, both what engenders and what is engendered :
but first is the father, and then is born the son. Let us find
the coeval and imagine it coeternal. If we shall be able to
find a father coeval with his sou, and son coeval with his
father, let us believe God the Father coeval with His Son,
and God the Son coeternal with His Father. On earth we
can find some coeval, we cannot find any coeternal. Let us
stretch 1 the coeval and imagine it coeternal. Some one, it
may be, will put you on the stretch2, by saying, ‘ When is it
possible for a father to be found coeval with his son, or son
coeval with his father? That the father may beget he goes
before in age; that the son may be begotten, he comes after
in age: but this father coeval with son, or son with father,
how can it bo?’ Imagine to yourselves fire as father, its
shining as son; see, we have found the coevals. From the
instant that the fire begins to be, that instant it begets the
shining : neither fire before shining, nor shining after fire.

Human Birth of Christ, His Death and Resurrection. 569

And if we ask, which begets which ? the fire the shining, or ad
the shining the fire? Immediately ye conceive by natural
sense, by the innate wit of your minds ye all cry out, The memos.
fire the shining, not the shining the fire. Lo, here you have
a father beginning ; lo, a son at the same time, neither going
before nor coming after. Lo, here then is a father beginning,
lo, a son at the same time beginning. If I have shewn you
a father beginning, and a son at the same time beginning,
believe the Father not beginning, and with Him the Son not
beginning either ; the one eternal, the other coeternal. If
ye get on with your learning, ye understand : take pains to
get on. The being born, ye have; but also the growing, 7e
ought to have ; because no man begins with being perfect.

As for the Son of God, indeed, He could be born perfect,
because He was begotten without time, coeternal with the
Father, long before all things, not in age, but in eternity.

He then was begotten coeternal, of which generation the
Prophet said, His generation who shall declare ? begotten of Is. 53,8.
the Father without time, He was born of the Virgin in the
fulness of times. This nativitj’ had times going before it. In
opportunity of time, when He would, when He knew, then
was He born: for He was not born without His will. None
of us is born because he will, and none of us dies when he
will: He, when He would, was born; when He would, He
died : how He would, He was born of a Virgin : how He would,

He died ; on the cross. Whatever He would, He did : because 1 ut la-
He was in such wise Man that, unseen *, He was God ; God $3^
assuming, Man assumed 3 ; One Christ, God and Man. 2 sus-
9. Of His cross what shall I speak, what say? Thissuscep-
extremest kind of death He chose, that not any kind of death tus'
might make His Martyrs afraid. The doctrine He shewed
in His life as Man, the example of patience He demonstrated
in His Cross. There, you have the work, that He was cru¬
cified; example of the work, the Cross; reward of the work,
Resurrection. He shewed us in the Cross what we ought to
endure, He shewed in the Resurrection what we have to hope.

Just like a consummate task-master in the matches of the
arena, He said, Do, and bear; do the work and receive the
prize; strive in the match and thou shall be crowned. What
is the work ? Obedience. What the prize ? Resurrection

570 Job's Children doubled , in that the first remained.

de without death. Why did I add, £ without death?’ Because
Lazarus rose, and died ; Christ rose again, dieth no more,
Rom. 6, death will no longer have dominion over Him.

James Id- Scripture saith, Ye have heard of the patience of Job,
5, ll. and have seen the end of the Lord. When we read what
great trials Job endured, it makes one shudder, it makes one
shrink, it makes one quake. And what did he receive? The
double of what he had lost. Let not a man therefore with
an eye to temporal rewards be willing to have patience, and
say to himself, ‘ Let me endure loss, God will give me back
sons twice as many; Job received double of all, and begat
as many sons as he had buried.’ Then is this not the
double? Yes, precisely the double, because the former sons
still lived. Let none say, ‘ Let me bear evils, and God will
repay me as He repaid Job that it be now no longer
patience but avarice. For if it was not patience which that
Saint had, nor a brave enduring of all that came upon him;
the testimony which the Lord gave, whence should he have
it? Hast thou observed, saith the Lord, my servant Job ?
For there is not like him any on the earth, a man without
'querela fault', a true worshipper of God. What a testimony, my
brethren, did this holy man deserve of the Lord ! And yet
him a bad woman sought by her persuasion to deceive, she
too representing that serpent, who, like as in Paradise he
deceived the man whom God first made, so likewise here by
suggesting blasphemy thought to be able to deceive a man
who pleased God. What things he suffered, my brethren !
Who can have so much to suffer in his estate, his house, his
sons, his ilesh, yea in his very wife who was left to be his
tempter! But even her who was left, the devil would have
taken away long ago, but that he kept her to be his helper :
because by Eve he had mastered the first man, therefore had
he kept an Eve. What things, then, he suffered ! He lost
all that he had; his house fell; would that were all! it
crushed his sons also. And, to see that patience had great
Job , place in him, hear what he answered; The Lord gave, the
21. Lord hath taken away ; as it pleased the Lord, so hath it

2 Rat. been done*; blessed be the name of the Lord. He hath
LX}; taken what He gave, is He lost Who gave ? He hath taken
what He gave. As if he should say, He hath taken away

His submission was not for hope of receiving again. 571

all, let Him take all, serul me away naked, and let me keep ad
Him. What shall I lack if I have God? or what is the good
of all else to me, if I have not God? Then it came to his menqs.
flesh, he was stricken with a wound from head to foot; he
was one running sore, one mass of crawling worms : and
shewed himself immovable in his God, stood fixed. The
woman wanted, devil’s helper as she was not husband’s
comforter, to put him up to blaspheme God. How long, said Job2,9.
she, dost thou suffer so and so: speak some word against the
Lord1, and die. So then, because he had been brought low,' Lat.
he was to be exalted. And this the Lord did, in order to lxx
shew it to men ; as for His servant, He kept greater things
for him in heaven. So then Job who was brought low, He
exalted; the devil who was lifted up, He brought low: for
He put let h down one and set let h up another. But let not Ps.75,7.
any man, my beloved brethren, when he suffers any such¬
like tribulations, look for a reward here: for instance, if he
suffer any losses, let him not peradventure say, The Lord
gave, the L.ord hath taken away; as it pleased the Lord, so
is it done: blessed be the name of the Lord; only with the
mind to receive twice as much again. Let patience praise
God, not avarice. If what thou hast lost thou seekest to
receive back twofold, and therefore praisest God, it is of
covetousness thou praisest, not of love. Do not imagine this
to be the example of that holy man; thou deceivest thyself.

When Job was enduring all, he was not hoping for to have
twice as much again. Both in his first confession when he
bore up under his losses, and bore out to the grave the dead
bodies of his sons, and in the second when he was now
suffering torments of sores in his flesh, ye may observe what
I am saying. Of his former confession the words rim thus :

The Lard gave, and the L.ord hath taken away : as it pleased j0b l,
the L.ord, so is it done: blessed be the name of the Lord . 2l*

He might have said, ‘ The Lord gave, and the Lord hath
taken away ; He that took away can once more give ; can
bring back more than He took.’ He said not this, but. As it
pleased the Lard, said he, so is it done: because it pleases
Him, let it please me : let not that which hath pleased the
good Lord misplease His submissive servant ; what pleased
the Physician, not misplease the sick man. Hear his other

572 Examples of1 the Patience of Job Jan d e the En d of the Lord.''

de confession: Thou hast spoken , said he to his wife, like one of
bolo *he foolish women. If we have received good at the hand of
j0b 2) the Lord, why shall we not bear evil ? He did not add,
l0, what, if he had said it, would have been true, ‘ The Lord is
able both to bring back my flesh into its former condition, and
that which He hath taken away from us, to make manifold
more:’ lest he should seem to have endured in hope of this.
This was not what he said, not what he hoped. But, that we
might be taught, did the Lord that for him, not hoping for it,
by which we should be taught, that God was with him:
because if He had not also restored to him those things,
there was the crown indeed, but hidden, and we could not
see it. And therefore what says the divine Scripture in
exhorting to patience and hope of things future, not reward
of things present ? Ye have heard of the patience of Job, and
have seen the end of the Lord. Why is it, the patience of
Job, and not, Ye have seen the end of Job himself? Thou
wouldest open thy mouth for the 1 twice as much;’ wouldest
say, ‘ Thanks be to God; let me bear up: I receive twice as
much again, like Job.’ Patience of Job, end, of the Lord.
The patience of Job we know, and the end of the Lord we
Ps.22,i.know. What end of the Lord ? My Cod, my God, why hast
Thou forsaken Me? They are the words of the Lord hanging
on the cross. He did as it were leave Him for present
felicity, not leave Him for eternal immortality. In this is the
end of the Lord. The Jews hold Him, the Jews insult, the
Jews bind Him, crown Him with thorns, dishonour Him with
spitting, scourge Him, overwhelm Him with revilings, hang
Him upon the tree, pierce Him with a spear, last of all
bury Him. He was as it were left: but by whom ? By those
insulting ones. Therefore thou shalt but to this end have
patience, that thou mayest rise again and not die, that is,
Rom. 6, never die, even as Christ. For so we read, Christ rising
from the dead henceforth dieth notc.
iv. 11. “He ascended into heaven:” believe. “He sitteth
at the right hand of the Father :” believe. By sitting,
understand dwelling: as [in Latin] we say of any person,

‘ In that country he dwelt ( sedit ) three years.’ The Scripture

c The Article of the descent into Hell appears not to have been included in
this Creed.

Christ's Session at God's right hand , coming to Judgment. 573

also has that expression, that such an one dwelt ( sedisse ) in ad
a city for such a time. Not meaning that he sat, and never j™"
rose up ? On this account the dwellings of men are called menos.
seats ( sedes)d . Where people are seated (in this sense), are \ ^gDgs
they always sitting? Is there no rising, no walking, noLXX.
lying down ? And yet they are called seats ( sedes ). In this
way, then, believe an inhabiting of Christ on the right hand
of God the Father: He is there. And let not your heart say
to you, What is He doing? Do not want to seek what is not
permitted to find : He is there ; it suffices you. He is
blessed, and from blessedness which is called the right hand
of the Father, of very blessedness the name is, right hand of
the Father. For if we shall take it carnally, then because
He silteth on the right hand of the Father, the Father will
be on His left hand. Is it consistent with piety so to put
Them together, the Son on the right, the Father on the
left ? There it is all right-hand, because no misery is there.

12. “ Thence He shall come to judge the quick and dead.”

The quick, who shall be alive and remain ; the dead, who
shall have gone before. It may also be understood thus :

The living, the just ; the dead, the unjust. For He judges
both, rendering unto each his own. To the just He will say

in the judgment, Come , ye blessed of My Father , receive the Mat.25,
kingdom prepared for you from the beginning of the world.34'

For this prepare yourselves, for these things hope, for this
live, and so live, for this believe, for this be baptized, that it
may be said to you, Come, ye blessed of My Father, receive
the kingdom prepared for you from the foundation of the
world. To them on the left hand, what ? Go into ever.- Mat-26>
lasting fire prepared for the devil and his angels. Thus
will they be judged by Christ, the quick and the dead. We
have spoken of Christ’s first nativity, which is without time ;
spoken of the other in the fulness of time, Christ’s nativity of
the Virgin ; spoken of the passion of Christ ; spoken of the
coming of Christ to judgment. The whole is spoken, that
was to be spoken of Christ, God’s Only Son, our Lord. But
not yet is the Trinity perfect.

13. It follows in the Creed, “And in the Holy Ghost.”

This Trinity, one God, one nature, one substance, one

d Cf. Serm. 214. n. 8. Ben.

574 The Holy Ghost is God, and Man His Temple.

de power; highest equality, no division, no diversity, perpetual
bolo dearness of love1. Would ye know the Holy Ghost, that He
1 cha- is God ? Be baptized, and ye will be His temple. The
l'c'or 6 Apostle says, Know ye not that your bodies are the temple
19- within you of the Holy Ghost , Whom ye have of God?
A temple is for God : thus also Solomon, king and prophet,
was bidden to build a temple for God. If he had built
a temple for the sun or moon or some star or some angel,
would not God condemn him ? Because therefore he built
a temple for God, he shewed that he worshipped God.
And of what did he build ? Of wood and stone, because
God deigned to make unto Himself by His servant an house
on earth, where He might be asked, where He might be had
Acts 7, in mind. Of which blessed Stephen says, Solomon built
Him an house; howbeit the 3Iost High dnellelh not in
temples made by hand. If then our bodies are the temple of
the Holy Ghost, what manner of God is it that built a temple
for the Holy Ghost? But it was God. For if our bodies be
a temple of the Holy Ghost, the same built this temple for
the Holy Ghost, that built our bodies. Listen to the Apostle
l Cor. saying, God hath tempered the body, giving unto that which
lacked the greater honour; when he was speaking of the
different members that there should be no schisms in the
body. God created our body. The grass, God created ; our
body Who created ? How do we prove that the grass is
God’s creating? He that clothes, the same creates. Read
Mat. 6, the Gospel, If then the grass of the field, saith it, which
to-day is, and to-morrow is cast into the oven, God so
clotlielh. He, then, creates Who clothes. And the Apostle:
iCor.16, Thou fool, that which thou sowest is not quickened except it
die ; and that which thou sowest, thou sowest not that body
that shall be, but a bare grain, as perchance of wheat, or of
some other corn ; but God giveth it a body as He would,
and to each one of seeds its proper body. If then it be God
that builds our bodies, God that builds our members, and
our bodies are the temple of the Holy Ghost, doubt not that
the Holy Ghost is God. And do not add as it were a third
God ; because Father and Son and Holy Ghost is One God.
So believe ye.

14. It follows after commendation of the Trinity, “ The

vi.

Forgiveness of all sins, however great, in Baptism. 575

Holy Church.” God is pointed out, and His temple. For ad
the temple of God is holy , says the Apostle, which ( temple )
are ye. This same is the holy Church, the one Church, menos.
the true Church, the catholic Church, fighting against allj,Cor,3>
heresies : fight, it can : be fought down, it cannot. As for
heresies, they went all out of it, like as unprofitable branches
pruned from the vine : but itself abideth in its root, in its
Vine, in its charity. The gates of hell shall not prevail Mat. 16,
against it.

15. “ Forgiveness of sins.” Ye have [this article of] the vii.
Creed perfectly in you when ye receive Baptism. Let none
say, ‘ I have done this or that sin : perchance that is not
forgiven me.’ What hast thou done ? How great a sin hast
thou done ? Name any heinous thing thou hast committed,
heavy, horrible, which thou shudderest even to think of:
have done what thou wilt : hast thou killed Christ ? There

is not than that deed any worse, because also than Christ
there is nothing better. What a dreadful thing is it to kill
Christ ! Yet the Jews killed Him, and many afterwards
believed on Him and drank His blood : they are forgiven
the sin which they committed. When ye have been bap¬
tized, hold fast a good life in the commandments of God,
that ye may guard your Baptism even unto the end. I do
not tell you that ye will live here without sin; but they
are venial, without which this life is not. For the sake
of all sins was Baptism provided 1 ; for the sake of light sins, 1 inven-
without which we cannot be, was prayer provided1. WhattU3
hath the Prayer ? Forgive us our debts, as we also forgive Mat. 6,
our debtors. Once for all we have washing in Baptism, 12‘
every day we have washing in prayer. Only, do not commit
those things for which ye must needs be separated from
Christ’s body : which be far from you ! For those whom ye
have seen doing penance4, have committed heinous things,2 ‘ agere
either adulteries or some enormous crimes : for these they
do penance. Because if theirs had been light sins, to blot
out these daily prayer would suffice.

16. In three ways then are sins remitted in the Church ; viii.
by Baptism, by prayer, by the greater humility of penance :

yet God doth not remit sins but to the baptized. The very
sins which He remits first, He remits not but to the baptized.

STM-

BOLO

CATE-

CHU-

MENOS-

1 ‘ cha-

racte-

rem’

ix.

576 After Forgiveness in right of Baptism. Resurrection.

When ? when they are baptized. The sins which are after
remitted upon prayer, upon penance, to whom He remits, it
is to the baptized that He remitteth. For how can they say,
Our Father, who are not yet bora sons? The Catechumens,
so long as they be such, hare upon them all their sins.
If Catechumens, how much more Pagans? how much more
heretics? But to heretics we do not change their baptism.
Why ? because they have baptism in the same way as a
deserter has the soldier’s mark 1 : just so these also have
Baptism; they have it, but to be condemned thereby, not
crowned. And yet if the deserter himself, being amended,
begin to do duty as a soldier, does any man dare to change
his mark ?

17. We believe also “ the resurrection of the flesh,” which
went before in Christ: that the body too may have hope
of that which went before in its Head. The Head of the
Church, Christ: the Church, the body of Christ. Our Head
is risen, ascended into heaven : where the Head, there also
the members. In what way the resurrection of the flesh ?
Lest any should chance to think it like as Lazarus’s resur¬
rection, that thou mayest know it to be not so, it is added,
“ Into life everlasting.” God regenerate you! God preserve
and keep you ! God bring you safe unto Himself, Who is
the Life Everlasting. Amen.

S. AUGUSTINE

THE PROFIT OF BELIEVING.

Retract, i. cap. 14. Moreover now at Hippo Regius as Presbyter 1 wrote a
book on the Profit of Believing , to a friend of mine who had been taken
in by the Manichees,and whom I knew to be still held in that error, and
to deride the Catholic school of Faith, in that men were hid believe, hut
not taught what was truth by a most certain method. In this hook I

said, &c. . . This hook begins thus, ‘ Si mihi Honorate, unum

atque idem videretur esse.’

St. Augustine enumerates his book on the Profit of Believing first amongst
those he wrote as Presbyter, to which order he was raised at Hippo about
the beginning of the year 391. The person for whom he wrote had been
led into error by himself, and appears to have been recovered from it, at
least if he is the same who wrote to St. Augustine from Carthage about
412, proposing several questions, and to whom St. Augustine wrote his
140th Epistle. Cassiodorus calls him a Presbyter, though at that time
he was not baptized. In Ep. 83, St. Augustine speaks of the death of
another Honoratus, a Presbyter. Towards the end of his life he also
wrote his 228th Epistle to a Bishop of Thabenna of the same name. Ben.
The remarks in the Retractations are given in notes to the passages
where they occur.

1. If, Honoratus, a heretic, and a man trusting heretics
seemed to me one and the same, I should judge it my duty to
remain silent both in tongue and pen in this matter. But
now, whereas there is a very great difference between these
two : forasmuch as he, in my opinion, is an heretic, who, for
the sake of some temporal advantage, and chiefly for the sake
of his own glory and preeminence, either gives birth to, or

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578 False rule of sense. Manichees set aside all authority.

u nr f°H°wsJ false and new opinions ; but he, who trusts men of
tate this kind, is a man deceived by a certain imagination of

DVNn'i. lruth anfl piety. This being the case, I have not thought it
my duty to be silent towards you, as to my opinions on the
finding and retaining of truth : with great love of which, as
you know, we have burned from our very earliest youth :
but it is a thing far removed from the minds of vain men,
who, having too far advanced and fallen into these corporeal
things, think that there is nothing else than what they per¬
ceive bv those five well-known reporters of the body ; and

1 piagas what impressions' and images they have received from these,

they carry over with themselves, even when they essay to
withdraw from the senses ; and by the deadly and most
deceitful rule of these think that they measure most rightly
the unspeakable recesses of truth. Nothing is more easy,
my dearest friend, than for one not only to say, but also to
think, that he hath found out the truth; but how difficult it
is in reality, you will perceive, I trust, from this letter of
mine. And that this may profit you, or at any rate may in
no way harm you, and also all, into whose hands it shall
chance to come, I have both prayed, and do pray, unto

2 si God ; and I hope that it will be so, forasmuch as2 I am fully

conscious that l have undertaken to write it, in a pious and
friendly spirit, not as aiming at vain reputation, or trifling
display.

•2. It is then my purpose to prove to you, if I can, that the
Manichees profanely and rashly inveigh against those, who,
following the authority of the Catholic Faith, before that
they are able gaze upon that Truth, which the pure mind
beholds, are by believing forearmed, and prepared for God
Who is about to give them light. For you know, Honoratus,
that for no other reason we fell in with such men, than
because they used to say, that, apart from all terror of
authority, by pure and simple reason, they would lead within
to God, and set free from all error those who were willing to
be their hearers. For what else constrained me, during
nearly nine years, spurning the religion which had been set in
me from a child by my parents, to be a follower and diligent
hearer of those men*, save that they said that we are alarmed

1 Confess. 1. i. c. 11. 1. v. c. 14.

Their pretence of g 'tviny rational proof in all cases. 579

by superstition, and are commanded to have faith before
reason, but that they urge no one to have faith, without
having first discussed and made clear the truth ? Who would
not be enticed by such promises, especially the mind of a
young man desirous of the truth, and further a proud and
talkative mind by discussions of certain learned men in the
school ? such as they then found me, disdainful forsooth as
of old wives’ fables, and desirous to grasp and drink in, what
they promised, the open and pure 1 ruth ' But what reason,
on the other hand, recalled me, not to be altogether joined
to them, so that I continued in that rank which they call of
Hearers, so that I resigned not the hope and business of this
world ; save that I noticed that they also are rather eloquent
and full in refutation of others, than abide firm and sure in
proof of what is their own. But of myself what shall I.
say, who was already a Catholic Christian ? teats which now,
after very long thirst, I almost exhausted and dry, have
returned to with all greediness, and with deeper weeping and
groaning have shaken together and wrung them out more
deeply, that so there might flow what might be enough to
refresh me affected as I was, and to bring back hope of life
and safety. What then shall I say of myself? You, not yet
a Christian, who, through encouragement from me, execrating
them greatly as you did, were hardly led to believe that you
ought to listen to them and make trial of them, by what else,
I pray you, were you delighted, call to mind, I entreat you,
save by a certain great presumption and promise of reasons?
But because they disputed long and much with very great
copiousness and vehemence concerning the errors of un¬
learned men, a thing which I learned too late at length to be
most easy for any moderately educated man ; if even of their
own they implanted in us any thing, we thought that we
were obliged to retain it, insomuch as there fell not in our
way other things, wherein to acquiesce. So they did in our
case what crafty fowlers arc wont to do, who set branches
smeared with bird-lime beside water to deceive thirsty birds.
For they fill up and cover any how the other waters which
are around, or fright them from them by alarming devices,
that they may fall into their snares, not through choice, but
want.

p p 2

UTILI-

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580 St. Augustine was not 1 in the Light' when a Manichee.

de 3. But why do I not make answer to myself, that these
tate" fair and clever similies, and charges of this nature may be
DENDi.POUred forth against all who are teachers of any thing by
any adversary, with abundance of wit and sarcasm ? But
T thought that 1 ought to insert something of this kind in
mv letter, in order to admonish them to give over such
> Cicero proceedings ; so that, as he1 says, apart from trifles of
common places, matter may contend with matter, cause
with cause, reason with reason. Wherefore let them eive
over that saying, which they have in their mouths as though
ot necessity, when any one, who hath been for some long
time a hearer, hath left them ; “ The Light hath made a
passage through him. For you see, you who are my chief
care, (for I am not over anxious about them,) how empty
this is, and most easy for any one to find fault with. There¬
fore I leave this for vour own wisdom to consider. For I
have no fear that you will think me possessed by indwelling
Light, when 1 was entangled in the life of this world, having
a darkened hope, of beauty of wife, of pomp of riches, of
emptiness of honours, and of all other hurtful and deadly
pleasures. For all these, as is not unknown to you, I ceased
not to desire and hope for, at the time when I was their
attentive hearer. And I do not lay this to the charge of
their teaching; for I also confess that they also carefullv
ad\ lse to shun these. But now to say that T am deserted
b.' light, when I have turned myself from all these shadows
ot things, and have determined to be content with that diet
merely which is necessary for health of body ; but that I
was enlightem d and shining, at a time when I loved these
things, and was wrapped up in them, is the part of a
man, to use the mildest expression, wanting in a keen
insight into matters, on which he loves to speak at length.
But, il you please, let us come to the cause in hand,
ii. 4. Tor you well know that the Manichees move the un¬
learned by finding fault with the Catholic Faith, and chiefly
by rending in pieces and tearing the Old Testament : and
5 quate- they are utterly ignorant, how far these things are to be taken,
and how drawn out they descend with profit into the veins
3 vagi- and marrows of souls as yet as it were but able to cry3,
entium And because there are in them certain things which are

Defence of Old Testament not easily made popular. 581

some slight offence to minds ignorant and careless of DE
themselves, (and there are very many such,) they admit tate
of being accused in a popular way : but defended in a Ec£uNfDT
popular way they cannot be, by any great number of
peisons, by reason of the mysteries that are contained in
them. But the few, who know how to do this, do not ^
love public and much talked of controversies and dis-^™^
putes : and on this account are very little known, save
to such as are most earnest in seeking them out. Con¬
cerning then this rashness of the Manichees, whereby they
find fault with the Old Testament and the Catholic Faith,
listen, I entreat you, to the considerations which move me.

But I desire and hope that you will receive them in the
same spirit in which I say them. For God, unto Whom
are known the secrets of my conscience, knows, that in this
discourse I am doing nothing of evil craft ; but, as I think
it should be received, for the sake of proving the truth,
for which one thing we have now long ago determined
to live ; and with incredible anxiety, lest it may have
been most easy for me to err with you, but most dif¬
ficult, to use no harder term, to hold the right way with
you. But I venture2 to anticipate that, in this hope, 2pr»-
wherein I hope that you will hold with us the way ofsumj
wisdom, He will not fail me, unto Whom I have been
consecrated; Whom day and night I endeavour to gaze
upon : and since, by reason of my sins, and by reason of
past habit, having the eye of the mind wounded by strokes
of feeble opinions, I know that I am without strength, 1
often entreat with teal's, and as, after long blindness and
darkness the eyes being hardly opened, and as yet, by
frequent throbbing and turning away, refusing the light
which yet they long after ; specially it one endeavour to
shew to them the very sun ; so it has now befallen me,
who do not deny that there is a certain unspeakable and
singular good of the soul, which the mind sees ; and who
with tears and groaning confess that 1 am not yet worthy of
it. He will not then fail me, if 1 feign nothing, it I am led
by duty, if I love truth, if I esteem friendship, it I fear much
lest you be deceived.

5. All that Scripture therefore, which is called the Old Testa- in-

582 Exposition by History , JEiiology, Analogy, Allegory .

de ment, is handed down four-fold to them who desire to know
Ltate ih according to history, according to aetiology, according to
CRE- analogy, according to allegory. Do not think me silly for
— - — ’ using Greek words. In the first place, because I have so
received, nor do 1 dare to make known to you otherwise than
I have received. Next you yourself perceive, that we have
notin use terms for such things: and had I translated and
made such, I should have been indeed more silly: but,
were I to use circumlocution, I should he less free in treating:
this only I pray you to believe, that in whatever way I err,
1 am not inflated or swollen in any thing that I do. Thus
(for example) it is handed down according to history, when
there is taught what hath been written, or what hath been
done ; what not done, but only written as though it had
been done. According to aetiology, when it is shewn for what
cause any thing hath been done or said. According to
analogy, when it is shewn that the two Testaments, the Old
and the New, are not contrary the one to the other. Accord¬
ing to allegory, when it is taught that certain things which
have been written are not to be taken in the letter, but are to
be understood in a figure.

(>. All these ways our Lord Jesus Christ and His Apostles
used. For when it had been objected that His disciples had
plucked the ears of corn on the sabbath-day, the instance
Mat. 12, "as taken from history; Hare ye not read, saith lie, what
4- David did when he was an hungred, and they that were with,
him ; how he entered into the house of God , and did, eat the
shea bread, which was not lawful for him to eat, neither for
them that were with him, but only for the priests ? But the
instance pertains to aetiology, that, when Christ had for¬
bidden a wife to be put away, save for the cause of forni¬
cation, and they, who asked Him, had alleged that Moses had
granted permission after a writing of divorcement had been
Mat. 19, given, This, saith He, Moses did because of the hardness of
your heart. For here a reason was given, why that had
been well allowed by Moses for a time ; that this command
of Christ might seem to shew that now the times were other.
But it were long to explain the changes of these times, and
their order arranged and settled by a certain marvellous
appointment of Divine Providence.

Manichees inconsistent in dealing with Holy Scripture. 583

7. And farther, analogy, whereby the agreement of both de
Testaments is plainly seen, why shall 1 say that all have
made use of, to whose authority they yield; whereas it is in CRE-

• i . , , , , , . DENDI

their power to consider with themselves, how many things -

they are wont to say have been inserted in the divine Scrip¬
tures by certain, I know not who, corrupters of truth ?

Which speech of theirs I always thought to be most weak,
even at the time that 1 was their hearer: nor I alone, but
you also, (for I well remember,) and all of us, who essayed to
exercise a little more care in forming a judgment than the
crowd of hearers. But now, after that many things have
been expounded and made clear to me, which used chiefly
to move me: those, I mean, wherein their discourse for the
most part boasts itself, and expatiates the more freely, the
more safely it can do so as having no opponent; it seems to
me that there is no assertion of theirs more shameless-, or (to
use a milder phrase) more careless and weak, than that the
divine Scriptures have been corrupted; whereas there are no
copies in existence, in ‘a matter of so recent date, whereby
they can prove it. For were they to assert, that they thought
not that they ought thoroughly to receive them, because they
had been written by persons, who they thought had not written
the truth; any how their refusal1 would be more right, or 1 tergi-
their error more natural2. For this is what they have done J h^raa-
iu the case of the Book which is inscribed the Acts of thenior
Apostles. And this device of theirs, when I consider with
myself, I cannot enough wonder at. For it is not the want
of wisdom in the men that I complain of in this matter, but
the want of ordinary understanding 3. For that book hath 3 cor
so great matters, which are like what they receive, that it™ereN
seems to me great folly to refuse to receive this book also,
and if any thing offend them there to call it false and inserted.

Or, if such language is shameless, as it is, why in the Epistles
of Paul, why in the four books of the Gospel, do they think
that they 4 are of any avail, in which I am not sure but that 'ta
there are in proportion many more things, than could be in
that book, which they will have believed to have been inter¬
polated by falsifiers. But forsooth this is what I believe to
be the case, and I ask of you to consider it with me with as
calm and serene a judgment as possible. For you know

UTILI-

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CHF.-

DENDI.

Acts 2,
2. 3. 4.

Mat. 12,
39. 40.

1 Cor.
10, 1 —
11.

584 il lanichees deny the Acts. Allegory used by our Lord.

that, essaying to bring the person of their founder Mauichaeus
into the number of the Apostles, they say that the Holy
Spirit, Whom the Lord promised His disciples that He
would send, hath come to us through him. Therefore, were
they to receive those Acts of the Apostles, in which the coming
of the Holy Spirit is plainly set forth, they could not find
how to say that it was interpolated. For they will have it
that there were some, I know not who, falsifiers of the diviue
Books before the times of Manichteus himself; and that they
were falsified by persons who wished to combine the Law of
the Jews with the Gospel. But this they cannot say concern¬
ing the Holy Spirit, unless haply they assert that those
persons divined, and set in their books what should be
brought forward against Manichaeus, who should at some
future time arise, and say that the Holy Spirit had been sent
through him. But concerning the Holy Spirit we will speak
somewhat more plainly in another place. Now let us return
to my purpose.

8. For that both history of the Old Testament, and
aetiology, and analogy are found in the New Testament, has
been, as l think, sufficiently proved: it remains to shew this
of allegory. Our Redeemer Himself in the Gospel uses
allegory out of the Old Testament. This generation, saith He,
seeketh a sign, and there shall not be given it save the sign
of Jonas the prophet. For as Jonas was three days and
three nights in the whale's belly, so also shall the Son of
Man be three days and three nights in the heart of the earth.
For why should I speak of the Apostle Paul, who in his first
Epistle to the Corinthians shews that even the very history
of the Exodus was an allegory of the future Christian People.
But I would not that ye should be ignorant, brethren, how
that all our fathers were under the cloud, and all passed
through the sea, and were all baptized into Moses, in the
cloud, and in the sea, and did all eat the same spiritual
meat, and did all drink the same spiritual drink ; for they
drank of the spiritual Rock that followed with them;
and that Rock was Christ. But in the more part of them
God was not well pleased: for they were overthrown in the
wilderness. But these things were figures of ush, that we be

b figures nostra rua-ti »/*£> Gr. infigura facta sunt noslri. Vulg.

The Law a slavish state, hut as such good for some. 585

not lustful of evil things, as they also lusted. Neither let us de
worship idols, as certain of them ; as it is written, The
people sat down to eat and drink, and rose up to play. CRE_

' . , .... f , DENDI.

Neither let us commit fornication, as certain of them com- -

mitted, and fell in one day three and twenty thousand, men.
Neither let us tempt Christ, as certain of them tempted, and
perished of serpents. Neither murmur we, as certain of
them murmured, and perished of the destroyer. But all
these things happened unto them in a figure. But they icere
written for our admonition, upon whom the ends of the
world have come. There is also in the Apostle a certain
allegory, 'which indeed greatly relates to the cause in hand,
for tliis reason that they themselves are wont to bring it
forward, and make a display of it in disputing. For the same
Paul says to the Galatians, For it is written, that Abraham Gal. 4,
had two sons, one of a bond-maid , and one of a free woman. 2"’

But he who was of the bond-maid was born after the flesh :
but he who was of the free woman, by promise: which things
were spoken by way of allegory. For these are the two*XXn;
Testaments, one of Mount Sina gendering unto bondage, p,,* Gr.
which is Agar: for Sina is a mount in Arabia, which
bordereth1 upon that Jerusalem which now is, and is in 'confinis
bondage with her children. But that Jerusalem which is
above is free, which is the mother of us all.

9. Here therefore these men too evil, while they essay to
make void the Law, force us to approve these Scriptures.

For they mark what is said, that they who are under the Law
are in bondage, and they keep flying above the rest that last
saying, Ye are made empty of Christ, as many of you as are
justified in the Laic; ye have fallen from Grace. We grant Gal. 5,
that all these things are true, and we say that the Law is not4’
necessary, save for them unto whom bondage is yet profit¬
able: and that the Law was on this account profitably
enacted, in that men, who could not be recalled from sins
by reason, needed to be restrained by such a Law, that is to
say, by the threats and terrors of those punishments which
can be seen by fools: from which when the Grace of Christ sets
us free, it condemns not that Law, but invites us at length to
yield obedience to its love, not to be slaves to the fear of
the Law. Itself is Grace, that is free gift, which they under-

58(i The Old Testament not done away , but unveiled.

de stand not to have come to them from God, who still desire
tate" to under the bonds of the Law. Whom Paul deservedly
cre- rebukes as unbelievers, because they do not believe that now
PI:>>-D'- through our Lord Jesus they have been set free from that
bondage, under which they were placed for a certain time
by the most just appointment of God. Hence is that saying
Gal. 3, of the same Apostle, For the Law uas our schoolmaster in
‘c/ir 'isto. Christ, lie therefore gave to men a schoolmaster to fear,
Who after gave a Master to love. And yet in these precepts
and commands of the Law, which now it is not allowed
Christians to use, such as either the Sabbath, or Circum¬
cision, or Sacrifices, and if there be any thing of this kind,
so great mysteries are contained, as that every pious person
may understand, there is nothing more deadly than that
whatever is there be understood to the letter, that is, to the
ad ver- word: and nothing more healthful than that it be unveiled in
2Cor.3, t^ie Spirit. Hence it is: The letter HI let h, but the Spirit
6 • quickeneih '. Hence it is, That same veil remaineth in the

reading of the Old Testament , which veil is not taken away;
since it is made void in Christ J. For there is made void in
Christ, not the Old Testament, but its veil : that so through
Christ that may be understood, and, as it were, laid bare,
which without Christ is obscure and covered. Forasmuch as
2 Cor. 3, the same Apostle straightway adds, But when thou slialt have
passed over to Christ, the veil shall be taken away. For he
saith not, the Law shall be taken away, or, the Old Testa¬
ment. Not therefore through the Grace of the Lord, as
though useless things were there hidden, have they been
taken away; but rather the covering whereby useful things
were covered. In this manner all they are dealt with, who
earnestly and piously, not disorderly and shamelessly, seek -
the sense of those Scriptures, and they are carefully shewn
both the order of events, and the causes of deeds and words,
and so great agreement of the Old Testament with the New,
aPex that there is left no jot that agrees not; and so great secrets

c vid. Retr. 1. i. c. 14. n. 1. “In suitably, in the book entitled De Spirit u
this book I said, ‘ in which & c.’ but I et Literd , though this sense too is
have otherwise explained those words not to be utterly rejected.”
of the Apostle Paul, and as far as I d 2 Cor. 3, 14. quoniam, tn Gr.
can see, or rather as is apparent from “ which veil,” Eng. T.
the plain state of the case, much more

587

Three ways of mistaking in reading.

of figures, that all the things that are drawn forth by inter- he
pretation force them to confess that they are wretched, who XATE
will to condemn these before they learn them. Dc^ED'r

10. But, passing over in the mean while the depth of
knowledge, to deal with you as I think I ought to deal with
my intimate friend ; that is, as I have myself power, not as
I have wondered at the powrer of very learned men; there are
three kinds of error, whereby men err, when they read anything.

I will speak of them one by one. The first kind is, wherein that
which is false is thought true, whereas the writer thought other¬
wise. A second kind, although not so extensive, yet not less
hurtful, when that, which is false, is thought true, yet the thought
is the same as that of the writer. A third kind, when from the
vviiting of another some truth is understood, whereas the
writer understood it not. In which kind there is no little
profit, rather, if you consider carefully, tiie whole entire fruit
of reading. An instance of the first kind is, as il any one,
for example, should say and believe that Rhadamanthus
hears and judges the causes of the dead in the realms below, Virg.
because he hath so read in the strain of Maro. For this one566_
errs in two ways : both in that he believes a thing not to be 569-
believed, and also in that he, whom he reads, is not to be
thought to have believed it. The second kind may be thus
noticed: if one, because Lucretius writes that the soul is
formed of atoms, and that after death it is dissolved into the
same atoms and perishes, were to think this to be true and
what he ought to believe. For this one also is not less
wretched, if, in a matter of so great moment, he hath per¬
suaded himself of that which is false, as certain ; although
Lucretius, by whose books he hath been deceived, held this
opinion. For what doth it profit this one to be assured
of the meaning of the author, whereas he hath chosen him to
himself not so as through him to escape error, but so as with
him to err. An instance suited to the third kind is, if one,
after having read in the books of Epicurus some place
wherein he praises continence, were to assert that he had
made the chief good to consist in virtue, and that therefore
he is not to be blamed. For howr is this man injured by the
error of Epicurus, what though Epicurus believe that bodily
pleasure is the chief good of man : whereas he hath not

588 Little harm in taking a doubtful meaning well.

de surrendered up himself to so base and hurtful an opinion,
'tate and is pleased with Epicurus for no other reason, than that

CRE- he thinks him not to have held sentiments which ought not

DENDI. . .

to be holden. This error is not only natural to man, but
nus often also most worthy of a man. For what, if word were
brought to me, concerning some one whom I loved, that,
•when now he was of bearded age, he had said, in the hearing of
many, that he was so pleased with boyhood and childhood,
as even to swear that he wished to live after the same fashion,
and that that was so proved to me, as that I should be shame¬
less to deny it : I should not, should I, seem worthy ot
blame, if I thought that, in saying this, he wished to shew,
that he was pleased with the innocence, and with the
temper of mind alien from those desires in which the race of
man is wrapped up, and from this circumstance should love
him yet more and more, than I used to love him before ;
although perhaps he had been foolish enough to love in the
age of children a certain freedom in play and food, and an
idle ease ? For suppose that he had died after this report
had reached me, and that I had been unable to make any
inquiry of him, so as for him to open his meaning; would
there be any one so shameless as to be angry with me,
for praising the man’s purpose and wish, through those very
words which I had heard ? What, that even a just judge of
matters would not hesitate perhaps to praise my sentiment
and wish, in that both l was pleased with innocence, and,
as man of man, in a matter of doubt, preferred to think well,
when it was in my power also to think ill ?
v- 11. And, this being so, hear also just so many conditions
and differences of the same Scriptures. For it must be that
just so many meet us. For either any one hath written
profitably, and is not profitably understood by some one :
or both take place unprofitably : or the reader understands
profitably, whereas he, who is read, hath written contrariwise.
Of these the first I blame not, the last I regard not. For
neither can I blame the man, who without any fault of his
own hath been ill understood; nor can 1 be distressed at any
one being read, who hath failed to see the truth, when I see.
that the readers are no way injured. There is then one kind
most approved, and as it were most cleansed, when both

The Old Testament to be defended in the Church's sense. 589

the things written are well, and are taken in a good sense by
the readers. And yet that also is still further divided into
two : for it doth not altogether shut out error. For it gene¬
rally comes to pass, that, when a writer hath held a good
sense, the reader also holds a good sense; still other than he,
and often better, often worse, yet profitably. But when
both we hold the same sense as he whom we read, and that
is every way suited to right conduct of life, there is the fullest
possible measure of truth, and there is no place opened for
error from any other quarter. And this kind is altogether
very rare, when what we read is matter of extreme obscurity:
nor can it, in my opinion, be clearly known, but only
believed. For by what proofs shall I so gather the will of a
man who is absent or dead, as that I can swear to it : when,
even if he were questioned being present, there might be
many things, which, if he were no ill man, he would most
carefully hide ? But I think that it hath nothing to do
towards learning the matter of fact, of what character the
writer was ; vet is he most fairly believed good, whose
writings have benefited the human race and posterity.

12. Wherefore I would that they would tell me, in what
kind they place the, supposed, error of the Catholic Church.
If in the first, it is altogether a grave charge; but it needs
not a far-fetched defence : for it is enough to deny that we so
understand, as the persons, who inveigh against us, suppose.
If in the second, the charge is not less grave ; but they shall
be refuted by the same saying. If in the third, it is no charge
at all. Proceed, and next consider the Scriptures themselves.
For what objection do they raise against the books of (what
is called) the Old Testament ? Is it that they are good,
but are understood by us in an ill sense ? But they them¬
selves do not receive them. Or is it that they are neither
good, nor are well understood ? But our defence above is
enough to drive them from this position. Or is it this that
they will say, although they are understood by you in a good
sense, yet they are evil ? What is this other than to acquit
living adversaries, with whom they have to do, and to accuse
men long ago dead, with whom they have no strife ? I
indeed believe that both those men profitably delivered to
memory all things, and that they were great and divine.

590 Books have a right to a friendly interpretation.

And that that Law was published, and framed by the command
and will of God: and of this, although I have but very slight
knowledge of books of that kind, yet 1 can easily persuade
any, if there apply to me a mind fair and no way obstinate :
and this I will do, when you shall grant to me your ears and
mind well disposed : this however when it shall be in my
power: but now is it not enough for me, however that matter
may stand, not to have been deceived ?

13. I call to witness, Honoratus, my conscience, and God
Who hath His dwelling in pure souls, that 1 account nothing
more prudent, chaste, and religious, than are all those Scrip¬
tures, which under the name of the Old Testament the
Catholic Church retains. You wonder at this, I am aware.
For I cannot hide that we were far otherwise persuaded.
But there is indeed nothing more full of rashness, (which at
that time, being boys, we had in us,) than in the case of each
several book, to desert expounders, who profess that they hold
them, and that they can deliver them to their scholars, and
to seek their meaning from those, who, I know not from what
canse compelling, have proclaimed a most bitter war against
the framers and authors of them. For who ever thought
that the hidden and dark books of Aristotle were to be
expounded to him bv one who was the enemy of Aristotle ;
to speak of these systems of teaching, wherein a reader may
perhaps err without sacrilege ? Who, in fine, willed to read
or learn the geometrical writings of Archimedes, under
Epicurus as a master; against which Epicurus used to
argue with great obstinacy, so far as I judge, under¬
standing them not at all r What are those Scriptures of the
law most plain, against which, as though set forth in public,
these men make their attack in vain and to no purpose ?
And they seem to me to be like that weak woman, whom
these same men arc wont to mock at, who enraged at the
sun being extolled to her, and recommended as an object
of worship by a certain female Manichee, being as she was
simple-minded and oi a religious spirit, leaped up in ha^te,
and often striking with her foot that spot on which the sun
through the window cast light, began to cry out, Lo,
1 trample on the sun and your God: altogether after
a foolish and womanish manner; Who denies it? But do

Even Virgil is expected to be found right on enquiry. 591

not those men seem to you to be such, who, in matters de
which they understand not, either wherefore, or altogether ^vi'eT
of what kind the y are, although like to matters cast in the cre-

» ^ Q jp Q J

wav1, vet to such as understand them exact2 and divine,.—- — -

J ’ ■ _ ^ 1 jacen-

rending them with great onset of speech and reproaches, ti'bus.
think that they are effecting something, because the unlearned jVubll‘
applaud them ? Believe me, whatever there is in these
Scriptures, it is lofty and divine : there is in them altogether
truth, and a system of teaching most suited to refresh and
renew minds: and clearly so ordered in measure, as that
there is no one but may draw thence, what is enough for
himself, if only he approach to draw with devotion and
piety, as true religion demands. To prove this to you,
needs many reasons and a longer discourse. For first I
must so treat with you as that you may not hate the authors
themselves ; next, so as that you may love them : and this I
must treat in any other way, rather than by expounding their
meanings and words. For this reason, because in case we
hated Virgil, nay, rather in case we loved him not, before
understanding him, by the commendation of our forefathers,
we should never be satisfied on those cprestions about him
without number, by which grammarians are wont to be
disquieted and troubled ; nor should we listen willingly to
one who solved these at the same time praising him ; but
should favour that one who by means of these essayed to
shew that he had erred and doated. But now, whereas
many essay to open these, and each in a different way
according to his capacity, we applaud these in preference,
through whose exposition the poet is found better, who is
believed, even bv those who do not understand him, not
only in nothing to have offended, but also to have sung
nothing but what was worthy of praise. So that in some
minute question, we are rather angry with the master who
fails, and has not what to answer, than think him silent
through auy fault in Maro. And now, if, in order to defend
himself, he should wish to assert a fault in so great an
author, hardly will his scholars remain with him, even after
they have paid his fee. How great matter were it, that we
should shew like good will towards them, of whom it hath
been confirmed by so long time of old that the Holy Spirit

592 True religion for the soul's good. State of enquiry.

de spake by them? But, forsooth, we youths of the greatest
tate understanding, and marvellous searchers out of reasons,
CRE* without having at least unrolled these writings, without

DENDI. . °

- having sought teachers, without having somewhat chided

our own dulness, lastly, without having yielded our heart
2 medio- even in a measure 1 to those who have willed that writings of
cn corde^jg be g0 jong reacp kept, and handled through the
whole world ; have thought that nothing in them is to be
believed, moved by the speech of those who are unfriendly
and hostile to them, with whom, under a false promise of
reason, we should be compelled to believe and cherish
thousands of fables.

vii. 14. But now I will proceed with what I have begun, if I
can, and I will so treat with you, as not in the mean while to
lay open the Catholic Faith, but, in order that they may
search out its great mysteries, to shew to those who have
a care for their souls, hope of divine fruit, and of the
discerning of truth. No one doubts of him who seeks true
religion, either that he already believes that there is an
immortal sonl for that religion to profit, or that he also
wishes to find that very thing in this same religion. There¬
fore all religion is for the sake of the soul ; for howsoever the
nature of the body may be, it causes no care or anxiety,
especially after death, to him, whose soul possesses that
whereby it is blessed. For the sake of the soul, therefore,
either alone or chiefly, hath true religion, if there be any
such, been appointed. But this soul, (I will consider for
what reason, and 1 confess the matter to be most obscure,)
yet errs, and is foolish, as we see, until it attain to and
perceive wisdom, and perhaps this very [wisdom] is true
religion. I am not, am I, sending you to fables? I am not,
am 1, forcing you to believe rashly? I say that our soul
entangled and sunk in error and folly seeks the way of truth,
if there be any such. If this be not your case, pardon me,
J pray, and share with me your wisdom; but if you recognise
in yourself what I say, let us, I entreat, together seek the
truth.

15. Put the case that we have not as yet heard a teacher
of any religion. Lo we have undertaken a new matter and
business. We must seek, I suppose, them who profess this

Many study Rhetoric on received principles ; few perfect. 593

matter, if it have any existence. Suppose that we have de
found different persons holding different opinions, and lTT”;‘
through their difference of opinions seeking to draw persons cre-
each one to himself : but that, in the mean while, there are PENP1
certain preeminent from being much spoken of, and from
having possession of nearly all peoples. Whether these hold
the truth, is a great question : but ought we not to make full
trial of them first, in order that, so long as we err, being
as we are men, we may seem to err with the human race
itself?

16. But it will be said, the truth is with some few;
therefore you already know what it is, if you know with
whom it is. Said I not a little above, that we were in
search of it as unlearned men ? But if from the very force
of truth you conjecture that few possess it, but know not who
they are ; what if it is thus, that there are so few who know
the truth, as that they hold the multitude by their authority,
whence the small number may set itself free, and, as it were,
strain itself1 forth into those secrets ? Do we not see how few i eli-
attain the highest eloquence, whereas through the whole quare
world the schools of rhetoricians are resounding with troops of
young men ? What, do they, as many as desire to turn out good
orators, alarmed at the multitude of the unlearned, think that
they are to bestow their labour on the orations of Caecilius,
or Erucius, rather than those of Tullius? All aim at these,
which are confirmed by authority of our forefathers. Crowds
of unlearned persons essay to learn the same, which by the
few learned are received as to be learned : yet very few
attain, yet fewer practise, the very fewest possible become
famous. What, if true religion be some such thing? What
if a multitude of unlearned persons attend the Churches, and
yet that be no proof, that therefore no one is made perfect
by these mysteries ? And yet, if they who studied eloquence
were as few as the few who are eloquent, our parents would
never believe that we ought to be committed to such masters.
Whereas, then, we have been called to these studies by a
multitude, which is numerous in that portion of it which is
made up of the unlearned, so as to become enamoured of
that which few can attain unto ; why are we unwilling to
be in the same case in religion, which perhaps we despise

Q q

594 A teacher must he sought to know what Religion is.

de with great danger to our soul? For if the truest and purest
'tate" worship of God, although it be found with a few, be yet
CRE' found with those, with whom a multitude, albeit wrapped up

DENDI. . 1

- in lusts, and removed far from purity of understanding,

agrees; (aud who can doubt that this may happen?) I ask,
if one were to charge us with rashness and folly, that we
s°ek not diligently with them who teach it, that, which we
are greatly anxious to discover, what can we answer ? [Shall
we say,] I was deterred by numbers ? Why from the pursuit
of liberal arts, which hardly bring any profit to this present
life ; why from search after money ? Why from attaining
unto honour; why, in fine, from gaining and keeping good
health ; lastly, why from the very aim at a happy life ;
whereas all are engaged in these, few excel ; were you
deterred by no numbers?

17. ‘ But they seemed there to make absurd statements.’ On
whose assertion ? Forsooth on that of enemies, for whatever
cause, for whatever reason, for this is not now the question,
still enemies. Upon reading, I found it so of myself. Is it
so ? Without having received any instruction in poetry, you
would not dare to essay to read Terentianus Maurus without
a master : Asper, Cornutus, Donatus, and others without
number are needed, that any poet whatever may be under¬
stood, whose strains seem to court even the applause of the
theatre ; do you in the case of those books, which, however
they may be, yet by the confession of well-nigh the whole
human race are commonly reported to be sacred and full of
divine things, rush upon them without a guide, and dare to
deliver an opinion on them without a teacher ; and, if there
meet you any matters, which seem absurd, do not accuse
rather your own dulness, and mind decayed by the cor¬
ruption of this world, such as is that of all that are foolish,
than those [books] which haply cannot be understood by such
persons ! You should seek some one at once pious and learned,
or who by consent of many was said to be such, that you might
be both bettered by his advice, and instructed by his learning.
Was he not easy to find ? lie should be searched out with
pains. Was there no one in the country in which you lived ?
What cause could more profitably force to travel ? Was he
• conti- ujte hidden, or did he not exist on the ‘continent? One

nenti 1

Good instruction in Religion n orth pains and risk. 595

should cross the sea. If across the sea he was not found in de
any place near to us, you should proceed even as far as those TATE
lands, in which the things related in those books are said to CRE‘
have taken place. What, Honoratus, have we done of this
kind ? And yet a religion perhaps the most holy, (for as yet
I am speaking as though it were matter of doubt,) the opinion
whereof hath by this time taken possession of the whole world,
we wretched boys condemned at our own discretion and
sentence. What if those things which in those same Scrip¬
tures seem to offend some unlearned persons, were so set
there for this purpose, that when things were read of such
as are abhorrent from the feeling of ordinary men, not to
say of wise and holy men, wd might with much more
earnestness seek the hidden meaning. Perceive you not
how the Catamite of the Bucolics, for whom the rough Virg.
shepherd gushed forth into tears, men essay to interpret, and^cl‘ 2‘
affirm that the boy Alexis, on whom Plato also is said to
have composed a love strain, hath some great meaning or
other, but escapes the judgment of the unlearned; whereas
without any sacrilege a poet however rich may seem to have
published wanton songs ?

18. But in truth was there either decree of any law, or
power of gainsayers, or vile character of persons consecrated,
or shameful report, or newness of institution, or hidden
profession, to recal us from, and forbid us, the search ?
There is nothing of these. All laws divine and human allow
us to seek the Catholic Faith ; but to hold and exercise it is
allowed us at any rate by human law, even if so long as we
are in error there be a doubt concerning divine law ; no
enemy alarms our weakness, (although truth and the salvation
of the soul, in case being diligently sought it be not found
where it may with most safety, ought to be sought at any
risk) ; the degrees of all ranks and powers most devotedly
minister to this divine worship ; the name of religion is most
honourable and most famous. What, 1 pray, hinders to
search out and discuss with pious and careful enquiry,
whether there be here that which it must needs be few know
and guard in entire purity, although the good-will and
affection of all nations conspire in its favour ?

19. The case standing thus, suppose, as I said, that we are

Q q 2

506

Prima facie claims of the Catholic Church.

de now for the first time seeking unto what religion we shall

tate deliver up our souls, for it to cleanse and renew them ;

cue- without doubt we must begin with the Catholic Church.
For by this time there are more Christians, than if the
Jews and idolaters be added together. But of these same
Christians, whereas there are several heresies, and all wish
to appear Catholics, and call all others besides themselves
heretics, there is one Church, as all allow: if you consider
the whole world, more full filled in number; but, as they who
know affirm, more pure also in truth than all the rest. But the
question of truth is another ; but, what is enough for such as
are in search, there is one Catholic, to which different heresies
give different names, whereas they themselves are called each
by names of their own, which they dare not deny. From
which may be understood, by judgment of umpires who are
hindered by no favour, to which is to be assigned the name
Catholic, which all covet. But, that no one may suppose
that it is to be made matter of over garrulous or unnecessary
discussion, this is at any rate one, iu which human laws
themselves also are in a certain way Christian. I do not
wish any prejudgment to be formed from this fact, but I
account it a most favourable commencement for enquiry.
For we arc not to fear lest the true worship of God, resting
on no strength of its own, seem to need to be supported by
them whom it ought to support : but, at any rate, it is perfect
happiness, if the truth may be there found, where it is most
safe both to search for it and to hold it : in case it cannot,
then at length, at whatever risk, we must go and search some
other where.

viii. 20. Having then laid down these principles, which, as I
think, are so just that I ought to win this cause before you,
let who will be my adversary, I will set forth to you, as I am
able, what way I followed, when I was searching after true
religion in that spirit, in which 1 have now set forth that it
ought to be sought. For upon leaving you and crossing the
sea, now delaying and hesitating, what I ought to hold, what
to let go ; which delay rose upon me every day the more,
from the time that I was a hearer of that mand, whose coming
was promised to us, as you know, as if from heaven, to
d i. e. Faustus. v. Conf. b. v. §. vi. at. 10.

How the Writer himself became a Catechumen. 597

explain all tilings which moved us, and found him, with the
exception of a certain eloquence, such as the rest ; being now
settled in Italy, I reasoned and deliberated greatly with
myself, not whether I should continue in that sect, into
which 1 was sorry that I had fallen, but in what way I was
to find the truth, my sighs through love of which are known
to no one better than to yourself. Often it seemed to
me that it could not be found, and huge waves of my
thoughts would roll toward deciding in favour of the
Academics. Often again, with what power I had, looking
into the human soul, with so much life, with so much in¬
telligence, with so much clearness, I thought that the truth
lay not hid, save that in it the way of search lay hid, and
that this same way must be taken from some divine
authority. It remained to enquire what was that authority,
where in so great dissensions each promised that he would
deliver it. Thus there met me a wood, out of which there
was no way, which I was very loath to be involved in : and
amid these things, without any rest, my mind was agitated
through desire of finding the truth. However, I continued
to unsew myself more and more from those whom now I
had proposed to leave. But there remained nothing else, in
so great dangers, than with words full of tears and sorrow to
entreat the Divine Providence to help me. And this I was
content to do : and now certain disputations of the Bishop
of Milan' had almost moved me to desire, not without some
hope, to enquire into many things concerning the Old
Testament itself, which, as you know, we used to view as
accursed, having been ill commended to us. And 1 had de¬
cided to be a Catechumen in the Church, unto which I had
been delivered by my parents, until such time as I should
either find what I wished, or should persuade myself that it
needed not to be sought. Therefore had there been one who
could teach me, he would find me at a very critical moment
most fervently disposed and very apt to learn. If you see that
you too have been long affected in this way, therefore, and with
a like care for thy soul, and if now you seem to yourself to have
been tossed to and fro enough, and wish to put an end to
labours of this kind, follow the pathway of Catholic teaching,

UTII.I-

TATE

CRE-

DENDI.

c i. e. S. Ambrose, v. Conf. b. v. §. xiii. xiv. al. 23. 24. 25.

598 Heretics distinguished by promising reasons for all things.

which hath flowed down from Christ Himself through the
Apostles even unto us, and will hereafter flow down to posterity.

21. This, you will say, is ridiculous, whereas all profess
to hold and teach this : all heretics make this profession,
I cannot deny it ; but so, as that they promise to those
whom they entice, that they will give them a reason con¬
cerning matters the most obscure : and on this account
chiefly charge the Catholic [Church], that they who come to
her are enjoined to believe ; but they make it their boast,
that they impose not a yoke of believing, but open a fount of
teaching. You answer, What could be said, that should
pertain more to their praise ? It is not so. For this they do,
without being endued with any strength, but in order to
conciliate to themselves a crowd by the name of reason :
on the promise of which the human soul naturally is pleased,
and, without considering its own strength and state of health,
by seeking the food of the sound, which is ill entrusted save
to such as are in health, rushes upon the poisons of them
who deceive. For true religion, unless those things be
believed, which each one after, if he shall conduct himself
well and shall be worthy, attains unto and understands, and
altogether without a certain weighty power of authority, can
in no way be rightly entered upon.

•22. But perhaps you seek to have some reason given you
on this very point, such as may persuade you, that you
ought not to be taught by reason before faith. Which
may easily be done, if only you make yourself a fair hearer.
But, in order that it may be done suitably, I wish you as it
were to answer my questions ; and, first, to tell me, why you
think that one ought not to believe. Because, you say,
credulity, from which men are called credulous, in itself,
seems to me to be a certain fault : otherwise we should not
use to cast this as a term of reproach. For if a suspicious
man is in fault, in that he suspects things not ascertained ;
how much more a credulous man, who herein differs from a
suspicious man, that the one allows some doubt, the other
none, in matters which he knows not. In the mean while
I accept this opinion and distinction. But you know that
we are not wont to call a person even curious without some
reproach ; but we call him studious even with praise.

Definitions of ‘ curiosity,' ‘ studiousness,' fyc. corrected. 599

Wherefore observe, if you please, what seems to you to be ^de
the difference between these two. This surely, you answer, TATE
that, although both be led by great desire to know, yet the
curious man seeks after things that no way pertain tt> him, but
the studious man, on the contrary, seeks alter what pertain
to him. But, because we deny not that a man s wife and
children, and their health, pertain unto him ; it any one,
being settled abroad, were to be careful to ask all comers,
how his wife and children are and fare, he is surely led
bv great desire to know, and yet we call not this man
studious, who both exceedingly wishes to know, and that (in)
matters which very greatly pertain unto him. Wherefore
you now understand that the definition of a studious person
falters in this point, that every studious person wishes to
know what pertain to himself, and yet not every one, who
makes this his business, is to be called studious; but he who
with all earnestness seeks those things which pertain unto
the liberal culture and adornment of the mind. Yet we
rightly call him one who studies', especially if we add what 1 stu-^
he studies1 to hear. For we may call him even studious
of his own (family) if he love only his own (family), we
do not however, without some addition, think him worthy of
the common name of the studious. But one who was
desirous to hear how his family weie I should not call
studious of hearing, unless taking pleasure in the good
report, he should wish to hear it again and again : but one
who studied, even if only once. Now return to the curious
person, and tell me, if any one should be willing to listen to
some tale, such as would no way profit him, that is, of matters
that pertain not to him: and that not in an off ensiie waj and
frequently, but very seldom and uitli gieat modeiation,
either at a feast, or in some company, or meeting of any
kind; would he seem to you cunous? I think not: but at
any rate he would certainly seem to ha\ e a caie foi that
matter, to which lie was willing to listen. 11 heielore the
definition of a curious person also must be coirected by the
same rule as that of a studious person. Considei therefoie
whether the former statements also do not need to be
corrected. For why should not both he, who at some time
suspects something, be unworthy the name of a suspicious

600 iVo credulity in believing Religion on authority.

de person; and lie who at some time believes something, of
a credulous person ? Thus as there is very great difference
cre- between one who studies any matter, and the absolutely

- : studious ; and again between him who hath a care and

the curious; so is there between him who believes and the
credulous.

x< 23. But you will say, consider now whether we ought
to believe in religion. For, although we grant that it is one
thing to believe, another to be credulous, it does not follow
that it is no fault to believe in matters of religion. For wdiat
if it be a fault both to believe and to be credulous, as (it is)
both to be drunk and to be a drunkard ? Now he who thinks
this certain, it seems to me can have no friend ; for, if it is
base to believe any thing, either he acts basely who believes
a friend, or in nothing believing a friend I see not how
lie can call either him or himself a friend. Flere perhaps
you may say, I grant that wre must believe something at
some time ; now make plain, how in the case of religion it
be not base to believe before one knows. I will do so, if
1 can. Wherefore 1 ask of you, which you esteem the graver
fault, to deliver religion to one unworthy, or to believe what
is said by them who deliver it. If you understand not whom
T call unworthy, I call him, who approaches with feigned
breast. You grant, as I suppose, that it is more blameable
to unfold unto such an one whatever holy secrets there are,
than to believe religious men affirming any thing on the
matter of religion itself. For it would be unbecoming you
to make any other answer. Wherefore now suppose him
present, who is about to deliver to you a religion, in what
way shall you assure him, that you approach with a true
mind, and that, so far as this matter is concerned, there
is in you no fraud or feigning ? You will say, your own
good conscience that you are no way feigning, asserting this
with words as strong as you can, but yet with words. For
you cannot lay open man to man the hiding places of your
soul, so that you may be thoroughly known. But if he
shall say, Lo, 1 believe you, but is it not more fair that you
also believe me, when, if 1 hold any truth, you are about to
receive, I about to give, a benefit ? what will you answer,
save that you must believe?

Learning by faith needful to some, no harm to any. 601

24. But you sav. Were it not better that you should give de
me a reason, that, wherever that shall lead me, I may follow
without anv rashness? Perhaps it were: but, it being so cre-

. . - - DENDI

great a matter, unit you are by reason to come to the know- -

ledge of God, do you think that all are qualified to under¬
stand the reasons, by which the human soul is led to know
God, or many, or few ? Few I think, you say. Do you believe
that you are in the number of these ? It is not for me, you
say, to answer this. Therefore you think it is for him to
believe you in this also: and this indeed he does: only do
you remember, that he hath already twice believed you saying
things uncertain ; that you are unwilling to believe him even
once admonishing you in a religious spirit. But suppose
that it is so, and that you approach with a true mind to
receive religion, and that you are one of few men in such
sense as to be able to take in the reasons by which the Divine vis

J J* *

Power is brought into certain knowledge; what? do you think diuua
that other men, who are not endued with so serene a disposi¬
tion, are to be denied religion? or do you think that they are
to be led gradually by certain steps unto those highest inner
recesses ? You see clearly which is the more religious. For
you cannot think that any one whatever in a case where
he desires so great a thing, ought by any means to be aban¬
doned or rejected. But do you not think, that, unless he do
first believe that he shall attain unto that which he purposes;
and do yield his mind as a suppliant; aud, submitting to
certain great and necessary precepts, do by a certain course
of life throughly cleanse it, that he will not otherwise attain
the things that are purely true ? Certainly you think so. What,
then, is the case ol those, (of whom I already believe you to
be one,) who are able most easily to receive divine secrets by
sure reason, will it, I ask, be to them any hindrance at all, if
they so come as they who at the first believe ? I think not.

But yet, you say, what need to delay them ? Because
although they will in no way harm themselves by what is
done, yet they will harm the rest by the precedent. For
there is hardly one who has a just notion of his own power :
but he who has a less notion must be roused ; he who has
a greater notion must be checked: that neither the one be
broken by despair, nor the other carried headlong by rash-

602

Even the teacher has to believe his pupil.

de ness. And this is easily done, if even they, wlio are able to
tat-e- Ay> (that they be not alluring the occasion of any into
CRE- danger,) are forced for a short time to walk where the rest

- also may walk with safety. This is the forethought of true

religion: this the command of God: this what hath been
handed down from our blessed forefathers, this what hath
been preserved even unto us: to wish to distrust and overthrow
this, is nothing else than to seek a sacrilegious way unto
true religion. And whoso do this, not even if what they wish
be granted to them are they able to arrive at the point at
which they aim. For whatever kind of excellent genius they
have, unless God be present, they creep on the ground.
But He is then present, if they, who are aiming at God,
have a regard for their fellow men. Than which step there
can be found nothing more sure Heavenward. I for my part
cannot resist this reasoning, for how can I say that we are to
believe nothing without certain knowledge ? whereas both
there can be no friendship at all, unless there be believed
something which cannot be proved by some reason, and
often stewards, who are slaves, are trusted by their masters
without any fault on their part. But in religion what can
antis- there be more unfair than that the ministers of God believe
tlh ■’ us when we promise an unfeigned mind, and we are unwilling
to believe them when they enjoin us any thing. Lastly,
what way can there be more healthful, than for a man to
become fitted to receive the truth by believing those things,
which have been appointed by God to serve for the previous
culture and treatment of the mind? Or, if you be already
altogether fitted, rather to make some little circuit where it
is safest to tread, than both to cause yourself danger, and
to be a precedent for rashness to other men ?
xi. 25. Wherefore it now remains to consider, in what manner
we ought not to follow these, who profess that they will
lead by reason. For how we may without fault follow those
who bid us to believe, hath been already said: but unto
these who make promises of reason certain think that they
come, not only without blame, but also with some praise:
but it is not so. For there are two (classes of) persons,
praiseworthy in religion ; one of those who have already found,
whom also we must needs judge most blessed ; another of

Understanding , belief, opinion, distinguished. 603

those who are seeking with all earnestness and in the right de
way. The first, therefore, are already in very possession, the ^Yte
other on the way, yet on that way whereby they are most cre-
sure to arrive 'There are three other kinds of men altogether ■PEN—
to be disapproved of and detested. One is of those who hold
an opinion, that is, of those who think that they know whatopinan.
they know not. Another is of those who are indeed aware tlum
that they know not, but do not so seek as to be able to find.

A third is of those who neither think that they know, nor
wish to seek. There are also three things, as it were
bordering upon one another, in the minds of men well worth
distinguishing; understanding, belief, opinion. And, if these
be considered by themselves, the first is always without
fault, the second sometimes with fault, the third never with¬
out fault. For the understanding of matters great, and
honourable, and even divine, is most blessed8. But the
understanding of things unnecessary is no injury; but
perhaps the learning was an injury, in that it took up the
lime of necessary matters. But on the matters themselves

f cf. Retract, b. i. ch. 14. 2. “I also
said, ‘ For there are two &c.’ In these
wordsof inineif ‘ those who have already
found,’ whom we have said to be ‘ now
in possession,’ are in such sort under¬
stood to be ‘ most happy,’ as that they
are so not in this life, but in that we
hope for, and aim at by the path of
faith, the meaning is free from error:
for they are to be judged to have found
that which is to be sought, who are
now there, whither we by seeking and
believing, that is by keeping the path
of faith, do seek to come. But if they
are thought to be or to have been such
in this life, that seems to me not to be
true : not that in this life no truth at all
can be found that can be discerned by the
mind, not believed on faith; but because
it is hut so much, what there is of it, as
not to make men ‘ most blessed.’ For
neither is that which the Apostle says,
IVe see now through a glass in a riddle,
and, n w I know in part, (l Cor. 13,
12.) incapable of being discerned by the
mind, it is discerned, clearly, but
does not yet make us most blessed.
For that makes men most blessed which
he saith, but then face to face, and,
then I shall know even as I am known.
They that have found this, they are to
be said to stand in possession of bliss,

to which leads that path of faith
which we keep, and whither we desire
to arrive by believing. But who are
those most blessed, who are already in
that possession whither this path leads,
is a great question. And for the holy
Angels indeed, there is no question but
they be there. But of holy men already
departed, whether so much may yet be
said of them as that they stand already
in that possession, is fairly made a
question. For they are already freed
from the corruptible body that weigheth
down the soul, (Wisd. 9.) but they still
wait for the redemption of their body,
(Rom. 8.) and their flesh resteth in hope,
nor is yet glorified in the incorruption
that is to come. (Ps. 16.) Rut whether
for all that they are none the less quali¬
fied to contemplate the truth with the
eyes of the heart, as it is said, Face to
face, there is not space to discuss here.”

8 cf. Retract, b. i. ch. 14. 2. “ Also
what I said, 1 for to know great and
noble and even divine things,’ we
should refer to the same blessedness.
For in this life whatsoever there be of
it known amounts not to perfect bliss,
because that part of it which remains
unknown is far more without all corn-
pat ison.”

604 Opinion faulty, error of taking it for knowledge.

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DF.NDI.

that are injurious, it is not the understanding, but the doing
or suffering them, that is wretched. For not, in case any
understand how an enemy may be slain without danger to
himself, is he guilty from the mere understanding, not
the wish ; and, if the wish be absent, what can be called
more iunocent ? But belief is then worthy of blame,
when either any thing is believed of God which is
unworthy of Him, or any thing is over easily believed of
man. But in all other matters if any believe aught, pro¬
vided he understand that he knows it not, there is no fault.
For I believe that very wicked conspirators were formerly
put to death by the virtue of Cicero ; but this I not only
know not, but also I know for certain that I can by no
means know. But opinion is on two accounts very base ;
in that both he who hath persuaded himself that he already
knows, cannot learn ; provided only it may be learnt ; and
in itself rashness is a sign of a mind not well disposed. For
even if any suppose that he know what I said of Cicero,
(although it be no hindrance to him from learning, in that
the matter itself is incapable of being grasped by any know¬
ledge ;) yet, (in that he understands not that there is a great
difference, whether any thing be grasped by sure reason of
mind, which we call understanding, or whether for practical
purposes it be entrusted to common fame or writing, for
posterity to believe it,) he assuredly errs, and no error is
without what is base. What then we understand, we owe
to reason ; wKp.t we believe, to authority ; what we have an
Opinion on, to error'1. But every one who understands also
believes, and also every one who has an opinion believes;
not every one who believes understands ; no one who has an
opinion understands. Therefore il these three things be

h cf. Retract, b. i. cli . 14. 3. “ And
wliat 1 said, ‘_that there is a great,
difference whether any thing be grasped
by sure reason of mind, which we call
knowing, or whether for practical pur¬
poses it be entrusted to common fame
or writing, for posterity to believe it,’
and presently after, 1 what therefore
we know, we owe to reason ; what we
believe, to authority is not to be so
taken as that in conversation we should
fear to say we ‘ know’ what we believe

of suitable witnesses. For when we
speak strictly we are said to know that
only which by the mind’s own firm
reason we comprehend. Hut when we
speak in words more suited to common
use, as also Divine Scripture speaketh,
we should not hesitate to say wre know
both what we have perceived with our
bodily senses, and what we believe of
trustworthy witnesses, whilst however
between one and the other we are
aware what difference exists.”

Knowledge and belief good, opinion a bad thing. 605

referred unto the five kinds of men, which we mentioned be
a little above ; that is, two kinds to be approved, which we
set first, and three that remain faulty ; we find that the first cue-

kind, that of the blessed, believe the truth itself ; but the -

second kind, that of such as are earnest after, and lovers of,
the truth, believe authority. In which kinds, of the two, the
act of belief is praiseworthy. But in the first of the faulty
kinds, that is, of those who have an opinion that they know
what they know not, there is an altogether faulty credulity.

The other two kinds that are to be disapproved believe
nothing, both they who seek the truth despairing of finding
it, and they who seek it not at all. And this only in matters
which pertain unto any system of teaching. For in the other
business of life, I am utterly ignorant by what means a man
can believe nothing. Although in the case of those also,
they who say that in practical matters they follow probabilities,
would seem rather to be unable to know than unable to
believe. For who believes not what he approves1? or how is1 probat
what they follow probable, if it be not approved ? Wherefore
there may be two kinds of such as oppose the truth : one of
those who assail knowledge alone, not faith ; the other of
those who condemn both : and yet again, I am ignorant
whether these can be found in matters of human life. These
things have been said, in order that we might understand,
that, in retaining faith, even of those things which as yet we
comprehend not, we are set free from the rashness of such
as have an opinion. For they, who say that we are to
believe nothing but what we know, are on their guard against
that one name ‘ opining2,’ which must be confessed to be2opina-
base and very wretched, but, if they consider carefully thattlonis
there is a very great difference, whether one think that he
knows, or moved by some authority believe that which he
understands that he knows not, surely he will escape the
charge of error, and inhumanity, and pride.

26. For I ask, if what is not known must not be believed, xii.
in what way may children do service to their parents, and
love with mutual affection those whom they believe not to be
their parents ? For it cannot, by any means, be known by
reason. But the authority of the mother comes in, that it be
believed of the father ; but of the mother it is usually not

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DENDI.

1 tenere
percep-
tum.

606 Belief necessary for life. Men wise or foolish.

the mother that is believed, but midwives, nurses, servants.
For she, from whom a son may be stolen and another put in
his place, may she not being deceived deceive ? Yet we
believe, and believe without any doubt, what we confess we
cannot know. For who but must see, that unless it be so,
filial affection, the most sacred bond of the human race, is
violated by extreme pride of wickedness ? For what madman
even would think him to be blamed who discharged the
duties that were due to those whom he believed to be his
parents, although they were not so ? Who, on the other hand,
would not judge him to deserve banishment, who failed
to love those who were perhaps his true parents, through
fear lest he should love pretended. Many things may be
alleged, whereby to shew that nothing at all of human society
remains safe, if we shall determine to believe nothing, which
we cannot grasp by full apprehension1.

27. But now hear, what 1 trust 1 shall by this time more
easily persuade you of. In a matter of religion, that is, of
the worship and knowledge of God, they are less to be
followed, who forbid us to believe, making most ready
professions of reason. For no one doubts that all men
are either fools or wise. But now I call wise, not Clevel¬
and gifted men, hut those, in whom there is, so much as
may be in man, the knowledge of man himself and of God
most surely received, and a life and manners suitable to that
knowledge; but all others, whatever be their skill or want of
skill, whatever their manner of life, whether to be approved
or disapproved, I would account in the number of fools.

1 cf. Retract, b. i. ch. 14. 4. “ Also
what I said, ‘ No one doubts that all
men are either fools or wise,’ may seem
contrary to what is read in my third
book On Free Witt, (c. 24.) ‘ as though
human nature admitted of no middle
state between folly and wisdom.’ But
that is said when the question was
about the first man, whether he was
made wise, or foolish, or neither : since
we could in no wise call him foolish,
who was made without fault, since folly
is a great fault; and how we could call
him wise, who was capable of being led
astray, did not appear. So for shortness
I thought well to say, ‘ as though hu¬

man nature admitted of no middle state
between folly and wisdom.’ I also had
infants in view, whom though we con¬
fess to bear with them original sin, yet
we cannot properly call either wise or
foolish, not as yet using free will
either well or ill. But now I said that
men were either wise or foolish, mean¬
ing those to be understood who are
already using reason, by which they
are distinguished from cattle, so as to
be men : as we say, that ‘ all men wish
to be happy.’ For can we in so true
and manifest a statement be in fear of
being supposed to mean infants, who
have not yet the power of so wishing?”

The foolish happiest when guided by the wise. 607

And, this being so, who of moderate understanding but will de
clearly see, that it is more useful and more healthful for fools TATE
to obey the precepts of the wise, than to live by their own^_
judgment? For every thing that is done, it it be not lightly
done, is a sin, nor can that any how be rightly done which
proceeds not from right reason. Further, right leason is
very virtue. But to whom of men is viitue at hand, save to
the mind of the wise ? Therefore the wise man alone sins
not. Therefore every fool sins, save in those actions, in
which he hath obeyed a wise man : for all such actions
proceed from right reason, and, so to say, the tool is not
to be accounted master of his own action, he being, as it
were, the instrument and that which ministers 1 to the wise 1
man. Wherefore, if it be better for all men not to sin than
to sin j assuredly all fools would live better, it they could be
slaves of the wise. And, if no one doubts that this is better
in lesser matters, as in buying and selling, and cultivating
the ground, in taking a wife, in undertaking2 and bringing2 or ‘be-
up children, lastly, in the management of household piopeity, susc;_
much more in religion. For both human matters are morePiend,s-
easy to distinguish between, than divine ; and in all matters
of greater sacredness and excellence, the greater obedience
and service we owe them, the more wicked and the more
dangerous is it to sin. Therefore you see henceforth3 that ^Ben. a
nothing else is left us, so long as we are fools, it oui heart be jy[sg-a(j.
set on an excellent and religious life, but to seek wise men, modum.
by obeying whom we may be enabled both to lessen the
great feeling of the rule of folly, whilst it is in us, and at the
last to escape from it.

28. Here again arises a very difficult question. For in xiii.
what way shall we fools be able to find a wise man, wheieas
this name, although hardly any one dare openly, yet most
men lay claim to indirectly: so disagreeing one with another
in the very matters, in the knowledge of which wisdom con¬
sists, as that it must needs be that either none of them, or but
some certain one be wise? But when the fool enquires, who
is that wise man ? I do not at all see, in what way he can
be distinguished and perceived. For by no signs whatever
can one recognise any thing, unless he shall have known
that thing, whereof these are signs. But the fool is ignorant

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DENDI.

608 Difficulty of finding the 1 wise' Trusting in God for help.

of wisdom. For not, as, in the ease of gold and silver and
other things of that kind, it is allowed both to know them
when you see them, and not to have them, thus may wisdom
be seen by the mind’s eye of him who hath it not. For what¬
ever things we come into contact with by bodily sense, are pre¬
sented to us from without; and therefore we may perceive by
the eyes what belong to others, when we ourselves possess not
auv of them or of that kind. But what is perceived by the
understanding is within in the mind, and to have it is nothing
else than to see. But the fool is void of wisdom, there¬
fore he knows not wisdom. For he could not see it with the
eyes: but he cannot see it and not have it, nor have it and
be a fool. Therefore he knoweth it not, and, so long as he
knoweth it not, he cannot recognise it in another place. No
one, so long as he is a fool, can by most sure knowledge find
out a wise man, by obeying whom he may be set free from so
great evil of folly.

‘29. Therefore this so vast difficulty, since our enquiry is
about religion, God alone can remedy : nor indeed, unless
we believe both that He is, and that lie helps men’s minds,
ought we even to enquire after true religion itself. For what
I ask do we with so great endeavour desire to search out ?
What do we wish to attain unto ? Whither do we long to arrive ?
Is it at that which we believe not exists or pertains to us?
Nothing is more perverse than such a state of mind. Then,
when you would not dare to ask of me a kindness, or at any
rate would be shameless in daring, come you to demand the
discovery of religion, when you think that God neither exists,
nor, if lie exist, hath any care for us? What, if it be so
great a matter, as that it cannot be found out, unless it be
sought carefully and with all our might ? What, if the very
extreme difficulty of discovery be an exercise for the mind
of the inquirer, in order to receive what shall be discovered?
For what more pleasant and familiar to our eyes than this
light? And yet men are unable after long darkness to hear
and endure it. What more suited to the body exhausted
by sickness than meat and drink ? And yet we see that
persons who are recovering are restrained and checked, lest
they dare to commit themselves to the fulness of persons in
health, and so bring to pass by means of their very food

Heretics themselves obliged to ask for some belief. 609

their return to that disease which used to reject it. I speak de
of persons who are recovering. What, the very sick, do we TATE
not urge them to take something? Wherein assuredly they CRE-

° ' l V . DENDI.

would not with so great discomfort obey us, it they believed
not that they would recover from that disease. When then
will you give yourself up to a search very lull of pains and
labour? When will you have the heart to. impose upon your¬
self so great care and trouble as the matter deserves, when
you believe not in the existence of that which you are in
search of? Rightly therefore hath it been ordained by the
majesty of the Catholic system of teaching, that they who
approach unto religion be before all things persuaded to have
faith.

30. Wherefore that heretic, (inasmuch as our discourse is xiv.
of those who w ish to be called Christians,) I ask you, what
reason he alleges to me ? What is there whereby for him
to call me back from believing, as if from rashness ? If he
bid me believe nothing; I believe not that this very true
religion hath any existence in human affairs ; and what I
believe not to exist, I seek not. But He, as I suppose, will
shew it to me seeking it: for so it is written, He that Matt. 7,
seeketh shall find. Therefore I should not come unto him,8'
who forbids me to believe, unless I believed something. Is
there any greater madness, than that I should displease him
by faith alone, which is founded on no knowledge, which
faith alone led me to him ?

81. What, that all heretics exhort us to believe in Christ?

Can they possibly be more opposed to themselves ? And in
this matter they arc to be pressed in a twofold way. In the
first place we must ask of them, where is the reason which
they used to promise, where the reproof of rashness, where
the assumption of knowledge ? For, if it be disgraceful to
believe any without reason, what do you wait for, what are
you busied about, that I believe some one without reason, in
order that I may the more easily be led by your l-eason ?

What, will your reason raise any firm superstructure on the
foundation of rashness? I speak after their manner, whom we
displease by believing. For 1 not only judge it most health¬
ful to believe before reason, when you are not qualified to
receive reason, and by the very act of faith thoroughly to

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610 The Church our witness of Christ, and hence of doctrine.

cultivate the mincl to receive the seeds of truth, but alto¬
gether a thing of such sort as that without it health cannot
return to sick souls. And, in that this seems to them
matter for mockery and full of rashness, surely they are
shameless in making it their business that we believe in
Christ. Next, I confess that I have already believed in
Christ, and have convinced myself that what He hath said
is true, although it be supported by no reason : is this,
heretic, what you will teach me in the first place ? Suffer
me to consider a little with myself, (since I have not seen
Christ Himself, as He willed to appear unto men, Who
is said to have been seen bv them, even by common eyes,)
who they arc that I have believed concerning Him, in order
that 1 may approach you already furnished beforehand with
such a faith. 1 see that there are none that I have believed,
save the confirmed opinion and widely extended report of
peoples and nations: and that the mysteries of the Church
Catholic have in all times and places had possession of
these peoples. Why therefore shall I not of these, in
preference to others, enquire with all care, what Christ
commanded, by whose authority 1 have been moved already
to believe that Christ hath commanded something that is
profitable ? Are you likely to be a better expounder to me of
what lie said, Whose past or present existence 1 should not
believe, if by you I were to be recommended to believe thus ?
This therefore I have believed, as 1 said, trusting to report
strengthened by numbers, agreement, antiquity. But you,
who are both so few, and so turbulent, and so new, no one
doubts that ye bring forward nothing worthy of authority.
What then is that so great madness ? Believe them, that you
are to believe in Christ, and learn from us what He said.
Why, l pray you? For were they to fail and to be unable to
teach me any thing; with much greater ease could I persuade
myself, that L am not to believe in Christ, than that 1 am to
learn any thing concerning Him, save from those through
whom 1 had believed in Him. O vast confidence, or rather
absurdity ! I teach you what Christ, in Whom you believe,
commanded. What, in case I believed not in Him? A ou
could not, could you, teach me any thing concerning Him ?
But, says he, it behoves you to believe. You do not mean,

Holy Scriptures believed on the Church’s testimony. 611

do you, that I am (to believe) you when you commend Him
to my faith ? No, sailh he, for we lead by reason them who XATE
believe in Him. Why then should I believe in Him ?
Because report hath been grounded. Whether is it through
you, or through others ? Through others, saith he. Shall
i then believe them, in order that you may teach me?
Perhaps I ought to do so, were it not that they gave me
this chief charge, that I should not approach you at all ; for
they say that you have deadly doctrines. You will answer,

They lie. How then shall I believe them concerning Christ,
Whom they have not seen, (and) not believe them concern¬
ing you, whom they are unwilling to see? Believe the
Scriptures, saith he. But every writing *, if it be brought 1 Scrip-
forward new and unheard of, or be commended by few, with
no reason to confirm it, it is not it that is believed, but they
who bring it forward. Wherefore, for those Scriptures, if
you are they who bring them forward, you so few and un¬
known, I am not pleased to believe them. At the same
time also you are acting contrary to your promise, in
enforcing faith rather than giving a reason, xou will recal
me again to numbers and (common) report. Curb, 1 pray
you, your obstinacy, and that untamed lust, I know not
what, of spreading your name : and advise me rather to seek
the chief men of this multitude, and to seek with all care
and pains rather to learn something concerning these writings
from these men, but for whose existence, I should not know
that I had to learn at all. But do you return into your dens,
and lay not any snares under the name of truth, which you
endeavour to take from those, to whom you yourself grant
authority.

32. But if they say that we are not even to believe in
Christ, unless undoubted i-eason shall be given us, they are
not Christians. For this is what certain pagans say against
us, foolishly indeed, yet not contrary to, or inconsistent with,
themselves. But who can endure that these piolcss to
belong to Christ, who contend that they are to believe
nothing, unless they shall bring forward to fools most open
reason concerning God? But we see that lie Himself, so
far as that history, which they themselves believe, teaches,
willed nothing before, or more strongly than, that He should

R r 2

61*2 Oar Lord's own teaching was by the way of Faith.

ITT! LI-
TATE
C RE¬
DE XDI.

Johnl 1 ,
7—9.

Johnl4,

Mat. 8,
8. 9.

meruit

XV.

be believed ia: whereas they, with whom He had to do, were
not yet qualified to receive the secret things of God. For,
for what other purpose are so great and so many miracles,
He Himself also saying, that they are done for no other
cause, than that He may be believed in ? He used to lead
fools by faith, you lead by reason. He used to cry out, that
lie should be believed in, ye cry out against it. He used to
praise such as believe in Him, ye blame them. But unless
either He should change water into wine, to omit other
(miracles), if men would follow Him, doing no such, but
(only) teaching; either we must make no account of that
saying, Believe ye God, believe also Me. ; or we must charge
him with rashness, who willed not that He should come into
his house, believing that the disease of his servant would
depart at His mere command. Therefore He bringing to us
a medicine such as should heal our utterly corrupt manners,
by miracles procured to Himself authority, by authority
obtained Himself belief, by belief drew together a multitude,
by a multitude possessed antiquity, by antiquity strength¬
ened religion : so that not only the utterly foolisli novelty of
heretics dealing deceitfully, but also the inveterate error of
the nations opposing with violence, should be unable on any
side to rend it asunder.

33. Wherefore, although I am not able to leach, yet
I cease not to advise, that, (whereas many wish to appear
wise, and it is no easy matter to discern whether they be
fools,) with all earnestness, and with all prayers, and lastly
with groans, or even, if so it may be, with tears, you entreat
of God to set you free from the evil of error ; if your heart
be set on a happy life. And this will take place the more
easily, if you obey with a willing mind His commands,
which He hath willed should be confirmed by so great
authority of the Catholic Church. For whereas the wise
man is so joined to God in mind, as that there is nothing set
between to separate; for God is Truth; and no one is by
any means wise, unless his mind come into contact with the
Truth ; we cannot deny that between the folly of man, and
the most pure Truth of God, the wisdom of man is set, as
something in the middle. For the wise man, so far as it is
given unto him, imitates God ; but for a man who is a fool?

613

The Incarnation, how Jit to briny ns to God.

there is nothing nearer to him, than a man who is wise,
for him to imitate with profit: ancl since, as has been said, it tate
is not easy to understand this one by reason, it behoved t^at^HE^
certain miracles be brought near to the very eves, vvnii.li
fools use with much greater readiness than the mind, teat,
men being moved by authority, their life and habits might
first be cleansed, and they thus rendered capable of receiv ing
reason. V\ hereas, therefore, it needed both that man be
imitated, and that our hope be not set iu man, what could be
done on the part of God more full of kindness and giace,
than that the very pure, eternal, unchangeable Wisdom
of God, unto Whom it behoves us to cleave, should deign
to take upon Him (the nature of) man ? I hat not only He
might do what should invite us to follow God, but also might
suffer what used to deter us from following God. For,
whereas no one can attain unto the most sure and chief
good, unless he shall fully and perfectly love it; whicn will
by no means take place, so long as the evils of tne body and
of fortune are dreaded; He oy being born after a miiaculous
manner and working caused Himself to be loved; and by
dying and rising' again shut out fear. And, furthei, in all
other matters, which it were long to go through, He shewed
Himself such, as that we might perceive unto what the
clemency of God could be reached foith, and unto what the
weakness of man be lifted up.

34. This is, believe me, a most wholesome authority, this xvi.
a lifting up first of our mind from dwelling on the earth, this
a turning from the love of this world unto the I rue God.

It is authority aloue which moves fools to hasten unto
wisdom. So long as we cannot understand pure (truths),
it is indeed wretched to be deceived by authority, but suiely
more wretched not to be moved. For, if the Providence of
God preside not over human affairs, we have no need to
busy ourselves about religion. But it both the outward
form of all things, which we must believe assuredly flows
from some fountain of truest beauty, and some, 1 know not
what, inward conscience exhorts, as it were, in public and in
private, all the better order of minds to seek God, and to
serve God ; we must not give up all hope that the same God
Himself hath appointed some authority, whereon, resting as

614

Miracles of authority and of grace.

on a sure step, we may be lifted up unto God. But this,
setting aside reason, which (as we have often said) it is very
hard for fools to understand pure, moves us two ways ; in
part by miracles, in part by multitude of followers : no one
of these is necessary to the wise man ; who denies it ? But
this is now the business in hand, that we may be able to be
wise, that is, to cleave to the truth ; which the filthy soul is
utterly unable to do : but the filth of the soul, to say shortly
what I mean, is the love of any things whatsoever save God
and the soul : from which filth the more any one is cleansed,
the more easily he sees the truth. Therefore to wish to see
the truth, in order to purge your soul, when as it is purged
for the very purpose that you may see, is surely perverse and
preposterous. Therefore to man unable to see the truth,
authority is at hand, in order that lie may be made fitted for
it, and may allow himself to be cleansed ; and, as I said
a little above, no one doubts that this prevails, in part by
miracles, in part by multitude. But I call that a miracle,
whatever appears that is difficult or unusual above the hope
or power of them who wonder. Of which kind there is
nothing more suited for the people, and in general for foolish
men, than what is brought near to the senses. But these,
again, are divided into two hinds ; for there are certain,
which cause only wonder, but certain others procure also
great favour and good-will. For, if one were to see a man
flying, inasmuch as that matter brings no advantage to the
spectator, beside the spectacle itself, lie only wonders. But
if any affected with grievous and hopeless disease were to
recover straightway, upon being bidden, his affection for him
who heals, will go beyond even his wonder at his healing.
Such were done at that time at which God in True Man
appeared unto men, as much as was enough. The sick
were healed, the lepers were cleansed ; walking was restored
to the lame, sight to the blind, hearing to the deaf. The
men of that time saw water turned into wine, five thousand
filled with five loaves, seas passed on foot, dead rising again :
thus certain provided for the good of the body by more open
benefit, certain again for the good of the sold by more hidden
sign, and all for the good of men by their witness to Majesty:
thus, at that time, was the divine authority moving towards

Miracles why not frequent. Moral effects of the Gospel. 615

Itself the wandering souls of mortal men. Why, say you, do de
not those things take place now? because they would not TATE
move, unless they were wonderful, and, if they were usual, cre-
they would not be wonderful k. For the interchanges or day -
and night, and the settled order of things in Heaven, the
revolution of years divided into four parts, the fall and
return of leaves to trees, the boundless power of seeds, the
beauty of light, the varieties of colours, sounds, tastes, and
scents, let there be some one who shall see and perceive
them for the first time, and yet such an one as we may
converse with ; he is stupified and overwhelmed with
miracles : but we contemn all these, not because they are
easy to understand, (for what more obscure than the causes
of these ?) but surely because they constantly meet our
senses. Therefore they were done at a very suitable time,
in order that, by these a multitude of believers having been
gathered together and spread abroad, authority might be
turned with effect upon habits.

35. But any habits whatever have so great power to hold xvii.
possession of men’s minds, that even what in them are evil,
which usually takes place through excess of lusts, we can
sooner disapprove of and hate, than desert or change. Do
you think that little hath been done for the benefit of man,
that not some few very learned men maintain by argument,
but also an unlearned crowd of males and females in so
many and different nations both believe and set forth, that
we are to worship as God nothing of earth, nothing of fire,
nothing, lastly, which comes into contact with the senses of
the body, but that we are to seek to approach Him by the
understanding only ? that abstinence is extended even unto
the slenderest food of bread and water, and fastings not only
for the day1, but also continued through several days together ;
that chastity is carried even unto the contempt of marriage
and family ; that patience even unto the setting light by
crosses and flames; that liberality even unto the distribution

k cf. Retract, b. i. c. 14. 5. “ In would not move unless they were won-
another place, where I had made derful, and if they were usual they
mention of the miracles, which our would not be wonderful.’ But this I
Lord Jesus did, while He was here in said because not so great miracles, nor
the Flesh, l added, saying, ‘ Why, say all take place now, not because there
you, do not those things take place are none wrought even now.”
now P’ and I answered, ‘ Because they 1 quotidians, i. e. each day till evening.

UTILI-

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DENDI.

1 priinas

5 al.

strength

3 sacra¬
ment o-
ruai

xviii.

G16 Church authority improves whom it does not perfect.

of estates unto the poor ; that, lastly, the contempt of this
whole world even unto the desire of death ? Few do these
things, yet fewer do them well and wisely : but whole
nations approve, nations hear, nations favour, nations, lastly,
love. Nations accuse their own weakness that they cannot
do these things, and that uot without the mind being carried
forward unto God, nor without certain sparks of virtue.
This hath been brought to pass by the Divine Providence,
through the prophecies of the Prophets, through the man¬
hood and teaching of Christ, through the journeys of the
Apostles, through the insults, crosses, blood, of the Martyrs,
through the praiseworthy life of the Saints, and, in all these,
according as times were seasonable, through miracles worthy
of so great matters and virtues. When therefore we see so
great help of God, so great progress and fruit, shall we doubt
to hide ourselves in the bosom of that Church, which even
unto the confession of the human race from [the] apostolic
chair"1 through successions of Bishops, (heretics in vain lurking
around her and being condemned, partly by the judgment of
the very people, partly by the weight of councils, partly also
by the majesty of miracles,) hath held the summit of authority.
To be unwilling to grant to her the first place1, is either
surely the height of impiety, or is headlong arrogance. For,
if there be no sure way unto wisdom and health of souls,
unless where faith prepare them for reason, what else is it to
be ungrateful for the Divine help and aid, than to wish to
resist authority furnished wilh so great labour3? And if every
system of teaching, however mean and easy, requires, in
order to its being received, a teacher or master, what more
full of rash pride, than, in the case of books of divine
mysteries3, both to be unwilling to learn from such as
interpret them, and to wish lo condemn them unlearned?

3 1>. Wherefore, if either our reasoning or our discourse
hath in any way moved you, and if you have, as 1 believe, a
true care for yourself, I would you would listen to me, and
with pious faith, lively hope, and simple charity, entrust
yourself to good teachers of Catholic Christianity; and cease

m He clearly means tlie Apostolic Unity of the Church, §. 3 and 4. Oxf.
office and presidency in general. For Tr. p. 134. and note b.
illustration, see St. Cyprian on the

No Truth lost in accepting the Church's teaching. 617

not to pray unto God Himself, by Whose goodness alone
we were created, and suffer punishment by His justice, and
are set free by His mercy. Thus there will be wanting to
you neither precepts and treatises of most learned and truly
Christian men, nor books, nor calm thoughts themselves,
.whereby you may easily find what you are seeking. For do
you abandon utterly those wordy and wretched men, (for
■what other milder name can I use ?) who, whilst they seek to
excess whence is evil, find nothing but evil. And on this
question they often rouse their hearers to enquire ; but after
that they have been roused, they teach them such lessons as
that it were preferable even to sleep for ever, than thus to be
awake. For in place of lethargic they make them frantic,
between which diseases, both being usually fatal, there is
still this difference, that lethargic persons die without doing-
violence to others; but the frantic person many who are
sound, and specially they who wish to help him, have reason
to fear. For neither is God the author of evil, nor hath it
ever repented Him that He hath done aught, nor is He
troubled by storm of any passion of soul, nor is a small part of
earth His Kingdom : He neither approves nor commands
any sins or wickedness, He never lies. For these and such
like used to move us, when they used them to make great
and threatening assaults, and charged this as being the
system of teaching of the Old Testament, which is most
false. Thus then I allow that they do right in censuring
th ese. What then have I learnt? What think you, save
that, when these are censured, the Catholic system of teaching
is not censured. Thus what 1 had learnt among them that
is true, 1 hold, what is false that I had thought I reject.
But the Catholic Church hath taught me many other things
also, which those men of bloodless bodies, but coarse minds,
cannot aspire unto ; that is to say, that God is not corporeal,
that no part of Ilim can be perceived by corporeal eyes, that
nothing of His Substance or Nature can any way suffer
violence or change, or is compounded or formed ; and if you
grant me these, (for we may not think otherwise concerning
God,) all their devices are overthrown. But how it is, that
neither God begot or created evil, nor yet is there, or hath
there been ever, any nature and substance, which God either

UTILI-

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DENDI.

618 Calmness of spirit needful for religious learning.

UTILl -
TATE
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DENDI.

begot not or created not, and yet that He setteth us free from
evil, is proved by reasons so necessary, that it cannot at all
be matter of doubt ; especially to you and such as you ; that
is, if to a good disposition there be added piety and a certain
peace of mind, without which nothing at all can be under¬
stood concerning so great matters. And here there is no
rumour concerning smoke, and I know not what Persian vain
fable, unto which it is enough to lend an ear, and soul not
subtile, but absolutely childish. Far altogether, far otherwise
is the truth, than as the Manichees doat. But since this
discourse of ours hath gone much further than I thought,
here let us end the book ; in which I wish you to remember,
that I have not yet begun to refute the Manichees, and that
I have not yet assailed that nonsense ; and that neither have
I unfolded any thing great concerning the Catholic Church
itself, but that I have only wished to root out of you, if I
could, a false notion concerning true Christians that was
maliciously or ignorantly suggested to us, and to arouse you
to learn certain great and divine things. Wherefore let this
volume be as it is ; but when your soul becomes more calmed,
I shall perhaps be more ready in what remains k.

k cf.Retr. b. i.cli. 1-1.6. “ Bat in the
eDd of the book I say. ‘ But since this
discourse of ours, &c.’ This I did not
say in such sort as though I had not
hitherto written any thing against the
Manichaeans, or had not committed to
writing any thing at all about Catholic
doctrine, when so many volumes before
published were witnesses that I had
not been silent on either subject ; but

in this book written to him I had not
yet begun to refute the Manichseans,
and had not yet attacked those follies,
nor had I as yet opened any thing great
concerning the Catholic Church itself;
because I hoped that after that begin¬
ning made, I should write to that same
person what I had not yet here
written.”

INDEX.

Abortions, quest ion of their resurrection,
136, 7.

Abraham, Christ the promised Seed of,
5, 8. His example cited, 296, 297,
298, 300, 303 actions of figurative,
409, 10. told no lie, 448. knew the
state of the world from Lazarus, 536.

Abstinence , required before Bap¬
tism, 43. easier than moderation,
290, 299. from food & c. for ill ends,
545. practice of, a benefit due to
authority, 615.

Academics, most acute men, 99. St.
Augustine’s work against, 99. St.
Augustine once inclined to, 597.

Accident , none distinct from substance
in God, 32.

Action, whether implied in permission,
396, 7, 421. always conceived in
the heart, 440. indifferent, takes its
character from motive, 440, 441.
some unconsciously prophetic, 456.
character determined by the intention.
506. unless rightly done, s'n, 607.

Adam, see man, Paradise, sin, Ac. all
born of, under condemnation, 116.
and Eve, 220. Job how unlike, 549.

Address, (imaginary) to a catechumen,
219—237. another, 238—242.

Admonition, desired by S. Aug. 512.

Adultery, marriage ot the divorced is,
38. must be forsaken before Baptism,
43. committed unawares must be
corrected, 44. guilt of depends on
knowledge, 44. none would defend, 45.
inconsistent with repentance, 47,
72- Worse than things which John
required to forsake, 73. than dancing,
81. a work of the Devil, 83. included
in ‘ dead works,’ 62. as needful to
renounce as idolatry, 53, 54. Had
not been common even among bad
Christians, 70. question what amounts
to, 71. what is so, determined by
Christ, 66. what? 278, 283. com¬
pared with fornication, 283. might be

justified on same grounds as lying
439, 441. is evil, while even second
marriage is good, 357. some guilty of,
fear perjury, 468. penance done for’
575.

JEsop, Fables of. 445.

JEtiology, explanation by, 582.

Affections, carnal, are ‘ wood, bay
stubble,’ 63, 64, 65, 127. ’

Africa , Catholic Church not limited
to, 181.

Agabus, foretold St. Paul’s sufferings
146. & ’

Agapes, 79. note f.

Age, qualifies to give counsel, 37 5.
flower of, brief, 376.

Aged, marriage, 277, 2 78.

Ages, seven : of which the last to be an
age of rest, 219.

- six of them defined bvS. Augustine,

228, 229.

Albert us Magnus, on relief of future
punishment, 152. note a.

Alexis , of Plato and Virgil thought
allegorical, 595.

Allegory , in real events, 389, 410, 449.
no lie if the thing figured is true,
389. Jacob’s deceit was, 448. use
of, 449. explanation by, 682. in¬
stances of, 584, 5,

Almighty , what He Who is, cannot
do, 563.

Alms, requisite in penitence, 128. con¬
sidered in the Judgment, ib. Do
not cover sins not repented of, ib.
forgiveness a kind of, 129. other
kinds, ib. correction a kind of,
ib. The wicked vainly trust in,
130. did they alone cleanse, faith
needless, 131. first, mercy to our¬
selves, 131. such cleanse inner man,
132. Forgiveness of offenders, a
kind of, 129. thought to atone for
most sins, 70. offered for the de¬
ceased, 151. means of, not to be
gotten by sin, 442. a means of

G20

INDEX.

pardon, 458. given to Christ, 505.
to be done for a heavenly reward,
506.

Almsgiving, advanced by Christianity,
615.

Altar, prayers at the, 344. ministers
of, Christian Priests, 49“. prayers
oft'ered at the, 519

Alternatives , 397, 401, 405— 9.

Ambrose, St. Bp. of Milan, on the
death ofValeniuian without baptism,
141, note p. heard by St. Augustine,
597.

Analogy, explanation by, 582.

Ananias, appearance to St. Taul, 540.

Angel, St. Mary how saluted by, 109.
Temple may not be built to a,
574.

Angels, many things believed about,
89. one first gave rise to evil, 102.
fallen, not to be renewed, 103. those
who stood, assured of stedfastness,
104. number of, to be filled up from
mankind, 104, 123. number of un¬
known, 104. They and men alone
capable of injustice, 93. do not wish
to be worshipped, 120. divers orders
of, 121. our ignorance about, ib.
appearances of, ib. Bodily' or not,
121, 2. Satan imitates, 122. Christ
died not for, 122. reconciled to men
in Christ, 123. their knowledge, ib.
man raised again to be companion
of, 139. reprobate, eternally punished,
140. wills of thwart not God's will,
146. all are beneath Christ, 160.
men made like the, in (he Resurrec¬
tion, 185.cannotsin, 256. entertained
by Lot, 395. ministry of, to Lazarus,
521. free of both worlds, 637. may
communicate the events of this to the
dead, ib. blessed in clear knowledge,
603.

Anger, darkens the mind’s eye, 445.
attributed to God, 543.

Anima , animus, mens, 421.

Anna, and Susanna, 284, 306. more
blessed than Ruth, 366. unless Ruth
knew whi t would follow, 360. pro¬
bably knew Christ should be born of
a Virgin, ib. Her long and early
widowhood, 366. her piety, 367.
recognised Christ with His Virgin
Mother, 360, 368.

Antiphrasis , is no lie, 448. instances
of, 449.

Antiquity, testimony of, to Religion,
612.

Apocrypha, books of, 537. quoted, 519.

Apostle, God spoke in him, 510.

Apostles, common men chosen to shew
Christ’s power, 12. prophesiid of,
13. in what sense to call none father

on earth, 23. did they teach faith
before morals? 45, sqq. Must have
established rules as to breaking off
illicit marriages or not, 72. But in
other cases also, 73. all held the
same things needful for salvation,
58. allowed some things by way of
pardon, 133. not taught all orally by
Christ, 180. vvhetl er bound to live
of the Gospel, 412. Acts of the, a
place, to find examples, 423, 452.
example of, no obligation not to la¬
bour, 475, 476, 477, 478, 479. main¬
tained bv holy women and those
among whom they preached, 176,
477, 478, 479. words not to be de¬
rided, 481. divided their provinces,
497. had power not to work, ib. to
live by the Gospel, ib. speak with
authority, 512. once of the world,

555. chosen not just but justified,

556. else had first chosen Christ, ib.
use the fourfold exposition, 582—4.
Acts of, rejected by Manichets, in¬
consistently, 583. teaching handed
down from, 598. effect of their labouis
on nations, 6 1 6.

Apostolic chair, succession from, 616.
and note, m.

Apparitions, in dreams, 529 — 541. of
the dead without their consciousm ss,
529, &c. as of the living, unconscious,
529, 530, 631, &c. 640. images
only, not of souls themselves, 630, &c.
produced by the ministry of Angels,
630, 5:14, 639. asking for burial,
529, 530. use of, ib. pointing out
places of burial, 629,530. foretelling
things futuie, 530, not to be denied,
529. instances of in sleep, 531. point¬
ing out where things should be found,
531. seen when awake, 532. in
trances, 532, 533. Doctrines taught
by, ib. of Samuel to Saul, 537. of
St. Felix, 538. of Saints whether
themselves or angelic appearances
doubtful, 539, 540. of John the
Monk. 540. of Ananias to St. Pail,
ib. John would have solved S. Aug.’s
difficulties, 54 1 .

Aphis, 396.

Archangels, mentioned in Scripture,

121.

Archimedes, not to he explained by
Epicurus, 590.

Arena, matches of the, 669.

Arianism, guarded against, 173. Bi¬
shops who had consented to, restored
184.

Arians , persecution of the Church by,
184.

Aristotle, not to be explained by an
enemy, 690.

INDEX.

621

Ark, unclean animals in, 82. even they
entered by the door, ib.

Army, of the virtues and of the vices, 250.

Artizans, singing at work, 493.

Ascension of Christ foretold, 10. wit¬
nessed by Apostles, 12. of Christ's
Body, 24. of Christ, how followed,
118. in the Body, 179. how our
Lord prefigured, 455. of our Lord,
572, 573, 576.

Ashes , of Martyrs, thrown into the
Rhone, 523. scattered, 528.

Aspcr, a grammarian, 594.

Assent, some would suspend. 99. is
necessary to faith, ib.

Assumption of manhood by God the
Son complete, 108.

Atoms , soul not formed of, 587.

Augustine , St. discoursed on the Creed
before Council at Hippo, 15. oc¬
casion of his writing on Faith and
Works, 37- his work on the Letter
and Spirit, 57. his exposition of sal¬
vation by fire, 62, Arc. 84. would
rather hear others speak, 62. how he
escaped danger by a mistake, 95.
wrote, on his conversion, against the
Academics, 99. his letters on the
perpetual virginity of St. Mary, 108.
his book on Faith and Works, 126.
his complaint (in commenting on the
Epistle to Galatiar.s,) 135. his
opinion about infants, 141. of the
number of the saved, 142 when
consecrated Bishop, 159. wrote on
the Christian Conflict in a humble
style, 159. his feelings when dis¬
coursing to others. 188. listened to
with eagerness, 189. his beautiful
advice to those who are catechizing,
205, 208. his condescension in dis-
eourseimplied, 209. recommends that
the catechumens should si:, 210. re¬
lates a personal anecdote, 210. how
he felt while catechising, 214, 215.
how he catei hized, 215. expresses
doubt on a point connected with mar¬
riage, 292. not at variance with
Council of Carthage, 353. his many
engagements, 353. his hooks on mar¬
riage and virginity, 369, 384. wrote
against Faustus, 3 9. works of, on
Divine grace, 372. his workson Lying
of different dates, 382. usi s a homely
style in practical matters, 383. his
avocations, 426. life laborious, (bodily
infirmity) 509, 510. did what he ex¬
horted others to do, 511. found a
Bishop’s life more laborious than a
Monk’s, 510. not submitting to man’s
judgment, 511. desired to be ad¬
monished, 512. visited nightly by his
mother while she lived, 534. not after

her death, 534. never completed his
Retractations, 543. when ordained
Priest, 577. his early love of truth,
578, 5S1. his prayer for Honoratus,
5/8. how led into Manicheism, ih.
nine years in ir, ib. tempted by
discussions, 579. only a 4 Hearer,’
ib. did not then give up the world,
ib. helped to mislead Honoratus,
ib. his hopes at that time earthly,
580. contrast afterwards, 580. his
eyes weak from past delusions, 581.
his book 4 De Spirilu et Litera,’ 586,
note c. his belief about the Old
Testament, 590. young when led into
error, 590, 91. his way of search for
true religion, 59S. disappointed in
Faustus, 596, 7. tended at timts
toward Academics, 597. his prayers
for help, ib. hears St. Ambrose, ib.
becomes a Catechumen, ib. his pur¬
pose of writing further to Honoratus,
618.

Aurelius, Bp. of Carthage , desired S.
Aug. to write on the work of Monks,
470, 511.

Authority , see Faith, of doctrine to be
strictly guarded, 402,431 — 3. neces¬
sity of in religion , 598. source of what
we believe, 604. lovers of truth be¬
lieve, 605. for ductrine same as for
belief in Christ, 610. some probable
a priori, 613. shewn by miracles on
multitudes, 614. brought to bear on
life through numbers, 615. seat of in
Catholic Church, 616.

Babylon, meaning of the word, 226. the
Church imprisoned there, 226, 227.
represents the world, 459.

Bugaia , Council of, 159.

Ball , pleasure of playing w ith, 378.

Baptism, (see Regeneration, Type) some
put it before instruction in duty, 37. of
persons unlawfully married, 38. of
those living in other sin, ib. absti¬
nence and continence in preparation
for, 43. much more sin to he forsaken
before, ib. instruction of life should
precede, except in the approach of
death, ib. remission of sins in, ib.
preparation for, best time for in¬
struction, ib. Did the Apostles give,
before teaching duty? 45, •eqq. of
the Eunuch, 48, 54". profession re¬
quired in, longer than his, 48. Creed
taught before, 51. principles taught
in, 52. makes us temples of God, 54.
not named by our Lord to the young

62*2

INDEX.

man,56.old man to beputoff before, and
new put on, 44. requires love toman
as well as to God, 51. Red Sea a figure
of, ib. of John, required repentance,
55. at any rate teaching of duties,
55, 6. publicans required to renounce
extortion for, 73. regeneration not
conferred in John’s, 116. might
be received in sin, if ill livers were
‘ saved by fire,’ 59. public offenders
not admitted to, unreformed, 60, 73.
to be refused to fornicators, 66, 69.
refused to harlots, stage-players, &c.
69, 70. received in sin saves not
without conversion, 69. may perhaps
be allowed in doubtful cases, 71.
symbol delivered in, ib. all sin re¬
mitted in, 72. not needed, if repent¬
ance not needed, 76. will not save
those who continue in sin, 80. insuf¬
ficient without Christian life, 81.
salvation not promised without, ib.
dancers not admitted To; 82.~siu of
receiving unreformed, ib. Sacrament
of, death to sin, 1 13. new birth in, ib.
even infants die to original sin by, ib.
the likeness of Christ's death, 117.
all sin remitted in, 124. needful to
salvation, 131. case of those who die
without, 140, and note p. makes men
sons of God and the Church, 111.
saves not evil livers, 126. of the
Church, impudently held invalid by
Donatists, 1 83. of Heretics, not to be
repeated, ib. is of the Church only,
ib. of heretics, ‘ form of Godliness,’
ib. remits original sin, 258. puts
away all sin, 295. of children, 312.
remits from all sin, 347. supposed
case of lying in order to give, 466.
necessary for admission to Paradise,
533. at Easter, ib. in order to the
judgment, 673. makes men temples
of God the Holy Ghost, 574. remis¬
sion of all sins in, 575. received, to
be guarded by good life, ib. washes
once for all, ib. why not repeated,
676.

Baptized persons pray, 347.

Barnabas , simulation of corrected, 390,
452.

Barrenness , does not make divorce
lawful, 282,291, 304.

Beauty /, of truth, 463. inward is what
Christ love-q 374, 5. false, lawful to
none, 375. spiritual, decays not, ib.

Bees, have progeny without intercourse,

276.

Begging Monks, 509.

Beginners, lying, well meant, excused
in, 389, 416, 458, 460.

Beginning , of God’s ways, Christ the,
28. The Father is Beginning of The

Son, ib. The Son also The Begin¬
ning, ib. Godhead has none, 569.

Belief, see Faith, of historical facts,
604. implies objects unseen, 2. of
things on earth requisite, ib. a step
before understanding, 16. different
from opinion, 383. needed before un¬
derstanding, 396. of a lie, not always
hurtful, 403, 430. of false doctrine, a
real misery, 430. in the heart, not
enough without confession, 438. of
historical facts, 604.

Bene-dictio better than bona dictio, 202.

Betrai/at, sin of, 405, 6, 460. by silence,
407, 8.

Bible, see Scripture.

Bill of divorcement, 283.

Bimembris, instance of, 137.

Birds, their habits alluded to, 296.
who? 349. image of the proud, 498.
not to be imitated in all points, 499,
500, 501, <fec. in cages, 500. not
imitated in picking food or flies, 501.
caught by want of water, 579.

Bishop, empowered to relax certain
excommunications, 353. addresses
another Bishop’s flock bv permission,
508, 516.

Bishop's life laborious, 509, 510. recent
increase of occupation, 609.

Bishops, represented in the Gospel by
fishers, 68. Catholic, overthrew
Friscillianism, 435. called upon to
judge and mediate in secular matters,
500. by Apostolic injunction, ib. to
be obeyed, 511. succession of from
Apostles, 616.

Blasphemy, worst in one who knows it
such, 434, 5, 457, 466. none can be
allowable, 465, 468. suggested by
Job's wife, 560.

Blessedness, called Right Hand of
God, 573.

Blessing, put lor cursing, 449.

Blood , of Christ given the pardoned to
drink, 575.

Bodies of the married are holy, 288.

Body, (see Flesh. Christ.) palpable
after resurrection, 15. bow acts on
the soul, 23. of Christ ascended, 24.
objections to this, ib. spiritual, what,
24, 25. lowest part ol man, 34. less
quickly restored than soul and spirit,
ib. resurrection of, ib. renewed, will
not be flesh and blood, 35. human,
caused by God to walk on water,
36. may be raised by Him to
Heaven, ib. death of, a punishment,
102, 140. the Temple of the Holy
Ghost, 120. in what kind angels
have appeared, 121, 122. a weight
on the soul, 124. matter of, known to
God, 138. to be restored as a statue

INDEX.

623

recast, 138. how called spiritual,

139. animal, is not soul, (anima,) ib.
of Christ called Flesh after resur¬
rection, ib. of the wicked rises in¬
corruptible but capable of suffering,

140. celestial in the resurrection,
160. chastening of the, 165. of the
just to rise in a better state, 166.
pain of, afflicts the bad, cleanses the
good, 166, 7. while in, we see not
some things, 167. brought to obe¬
dience, by the soul obeying God, 171.
of Christ real, assumed through
soul, 174. not merely like the dove,
176. of Christ’s risen, not tobejudged
of as other bodies, 178. after resur¬
rection will be heavenly, 185. may
be holy in marriage, 358, 9. of all
the Faithful is ‘ members of Christ,’
359. its peaceful members made the
soul’s pattern, 265. soul to be pre¬
ferred to, 394. purity of, depends on
soul, 394, 465. Priscillianists erred
concerning, 432. hurt only by the
pain of dying, not after death, ib.526,
628, 620. resurrection of, 520, 521.
faith in resurrection of, confirmed by
care for the dead, 521, 542. obtained
by the spirit, 525. not affected by the
treatment of the corpse, 620, 521,
626,528. motions of, affect the mind,
•524. an interest felt in, by us while
living, 626, 7, 9. overcome by the
Martyrs, 526. real good of, in the
life to come, 546, 7. to be restored
entire, 547. patience partly in, ib.
mangling of, in Martyrs, 548. a
creature of God, 574. Temple of
the Holy Ghost, ib. resurrection of,
576. not our object in religion, 592.

Bonn diclio, Pagan ; Benedictio, Chris¬
tian, 202.

Boyhood, good and bad reasons for
preferring, 588. rashness incident to,
590.

Bread, daily, prayer for, 154. breaking
of, at Troas, the Eucharist, 494, 5.

Breviary, Roman, on Feast of St.John
Baptist, 71, note d.

Bridegroom, Christ the, 14.

Burial , of Christ, 24. in the memorials
of martyrs, 517, 523, 539, 542. placeof,
618. want of, does not affect the dead,
519,520, 522,525, 528,529. a grief to
the living, 528. external rites of, for the
comfort of the living. 520, 528, 542.
no benefit to the wicked, 520, 529.
care for, a duty, 521. why, 529. by
the Patriarchs and their children,
52). significative, 522. commended
in Scripture, 521, 2. rewarded, 522.
want of, and place of, does not hinder
resurrection, 620. or rest, 622, 5, 530.

place of, a benefit only as occasioning
prayer, 523, 4, 5, 542. to slight, irreli¬
gious, 530. place of, naturally a sub¬
ject of interest, 526, 7. loss of, how a
punishment, ib. only to curl feelings
while living, ib. how a kindness, 529.

Business distracting the mind unsuit¬
able to preachers, 288.

But, force of, in the Lord’s Prayer, 155.

Butler , Analogy, 1.

Calling, each to remain in, 483.

Canaanitish Woman , had living faith,
65. her reply, 232.

Cundidianus, bearer of S. Aug.’s book
‘ on Care for the Dead,’ 542. urged
S. Aug. to write it, ib.

Canticles, prophecy of Christ and the
Church, 14.

Care for the Dead, book on, occasion
of writing, 537, 542.

Caring for temporal things forbidden,
472.

Caring not, by some limited to spiritual
wants, 471.

Carnally-minded like grass, 498.

Carthage, fourth Council of, 353. in-
troduction of monasteries into, 470.
divisions respecting them, ib.

Cassiodorus, bis book, De Inst. Div.
Lit. 159, 577.

Catechising, (see Catechumen,') recol¬
lection of, appealed to, 44. subjects
of, indicated in the Gospels, 55.
should strike hard at sin, 69. why
some things neglected in, 70. should
include points of duty, 82. difficulties
of, 187, 8. treated under three heads,
191. (1) Manner of narration: —
how Scripture is to be discoursed of,
191. charity must reign, 191, 208.
love to be the end proposed, 195. of
which S. Aug. gives an illustration
by his beautiful advice, 196, 200.
how it maybe sometimes begun, 197.
may commence with Genesis, 197,
218. compared to golden links which
should just hold together the jewel-
truths of Scripture, 197, 8. (2) Pre¬
cept and Exhortation : — resurrection
and judgment may follow narration,
198. to be general rather than par¬
ticular, ib. of what duration, 199,238.
how well informed persons are to be
dealt with, 200. (3; Of cheerfulness
in the speaker: — impeded by diffi-
cultiesof giving utterance to thought,
203. the condescension required in
talking to simple people is distressing

624

INDEX.

to the speaker, 204. an exercise of
patience and love, ib. feeble, when
the speaker’s heart is secretly con¬
sumed by some uneasiness, ib. how
the preceding impediments are to be
remedied, so that the speaker may
proceed with cheerfulness, 205.
should be done in the same spirit as
we act to ward ^children, 2C 5, 208. its
pleasures, 208. a thought suggested
to those who must needs catechize
with a heavy heart, 21 1 , 12. another
consideration, 212. another, 213. use
of excited feelings in catechizing, ib.
a comfort under the sense of sin, ib.
the style of it must differ with the
auditory, 214. a specimen promised,

203. one actually supplied, 215 .

beginning with an examination of
the catechumen’s motive, 216 — 218.

_ _ proceedingto a reviewof Revela¬
tion, from its commencement, 2'.8.
our first parents, 220. the fall, 2C1.
the flood, 222. the call of Abraham,

223. the deliverance from Egypt,

224. the forty years in the wilder¬
ness, 225. the promistd land, ib. the
Babylonish captivity, 226. the return

to the land, 228 . The mystery of

times and seasons, ib. the sixth age
begins with Christ's coming, 229.
brief view of His lowly condition,
and mysterious humility, 230. the
passion, the resurrection, the Chris¬
tian pentecost, 231. early converts,
ib. S. Paul, 232. the Church, the
Day of Judgment, heaven and hell,
233. the immortality of the soul,
234. . . .Exhortation toholiness, 234-

237 . conclusion of the address,

23" — 238. another shorter specimen,
238—242.

Calcc/iiiwe/i, (see Catechizing and Sa¬
crament,) Instruction preparatory to
making, (1) S. Aug. first supposes
the case of a very humble person, bis
frame of mind unknown, 196. de¬
sirable that something should be first
known of him, ib. possible motives
for coming, 196,217, 18. what to be
warned against, 198. by our mouth
hears God, 199. how long to he
kept, ib. (2) the case of a very
learned applicant supposed, ib. how
such an one is to be dealt with,

200. (3) a case in the mean between
(1) and (2), how to be dealt with,

201. 2. what to be warned against,

202. all who come to be catechized
are to be regarded wiih patient love:
see Catechizing (3). how their con¬
tempt should affect us, 207- pleasure
of guiding them, 208, 9. how their

confidence to be won, 209. when they
seem inaccessible, how' to be dealt
with, 209. should be allowed to sit,
if possible, 210. anecdote of one, ib.
should be made to Cel interested, 2 1 1 .
affect the speaker differently, 214.
specimen of an address to one, 216-
237. another shorter address, 238-
242. ceremony of making one, 23",
note, having a second wife, case of,
295. St. Augustine becomes one,
59".

Catechumens, use of their state, 44. no
special epistles to, 46. none made
without renouncing heathenism, 53.
learned and repeated the Creed, 563.
still under their sins. 576. regenera¬
tion prayed for for them, ib.

Catholic, title of, whose by consent,
596.

Catholics, see Church , do not rebaptize,
183.

Catiline, his powers of endurance, 545.

Cato, gave up his wife to another, 45.
cited, 296.

Catnphryges, see Montanists.

Causes, see God, Nature, of good and
evil worth knowing, 94. of common
things obscure, 615.

Centurion, case of the, 331, 2. ready
faith of, praised, 612.

Chatcedon , Council of, excommuni¬
cates (Church) widows who marry,
353.

Chance, see Fate.

Change of elements, possible in the
body, 36. sudden at resurrection, ib.

Chant, inequality of voices in, 139.

Character, care of, a point of charity,
378.

Characterem, (of Baptism,) 576.

Charity, feasts of, "9. all things to be
referred to, 191, see Love, of the
married state, 278. shewn in com¬
municating any good to ethers, 354.
in keeping good repute, 378. unity
of the Church belongs to, 559. a
mark ofthe free-born, 561. theChurch
abides in, 575.

Chase, simile of, 383.

Chastity, may not be broken to serve
another; why then truth? 101. of
continence, better than married
chastity, 302. wedded, is a good, 357,
362. wedded, is God’s gift, 372. com¬
plete, ( integritas ,) of virgins and
widows, 372. spiritual delights in,
377- not to be broken to save a life,
393. or a soul, 466. not lost by vio¬
lence, 394, 421. of mind what, 421,
465. of mind not to be broken, more
than of body, to detect heresy, 439,
40. is of the truth, 464, 6. cannot

INDEX.

<525

teach adultery, 465. advanced by
Christianity, 615.

Cheerfulness , see Catechizing (3).

Children , why baptized, 312. tie
Three Holy, 352. Song of, ib.
having, a reason for not marrying
again, 361. spiritual, may serve in¬
stead of natural, 361 , 376. virginity
of, a compensation to parents, 361,
368. desire of, lawful, but not most
praiseworthy, 362. having, a bless¬
ing, not a meiit, 366, 368. bringing
up well, is of good will, 368. spiritual
fruits in place of, 375, 6. lawfully
begetting, for God a good work, 440.
power of a parent over, 446. loss of,
549,570. exorcised, 564. know their
parents by faith, 4, 605.

Childhood , why a grown man may
prefer, 588.

Chrism, anointing, 6.

Christ, (see Love) the Seed of Abraham,
5. nations blessed in, 6. whence so
called, ib. So honoured though cru¬
cified, a miracle, 8. witnessed to by
Jewish prophecy, 11. sulferings of,
contrasted with His Victory, 12.
name of, honoured even by heretics,
13. The Bridegroom, 14. Rose
again with real body, 15. The Only
Begotten Son, 18. Created as Head
of the Church, 20. In what sense
First-begotten, 21. Unchangeable,
ib. Perfect Man from His concep¬
tion, 22. had a mother on earth, ib. as
God, had no mother, ib. not defiled
by conception, 23. crucified, dead,
aud buried, 24. rose again, ib.
ascended into Heaven, ib. sirteth
at the right hand. 25. will judge
quick and dead, ib. Was, is, and is
to come, as Man, 26. Called The
Beginuing,28. Texts alleged against
equal Godhead of, 29. explained, ib.
bore with a devil among His Apo¬
stles, 40. Doctrine of, comprehends
character of His Body as well as His
Person, 49. crucified, implies cruci¬
fixion to the world, 50. way made
for, by repentance, 55. answer of, to
the young man, 56. the foundation,
62. His dealing with the woman
of Canaan, 66. They come not to,
who persist in breaking His laws, 66.
Advocacy of, no encouragement to
sin, 75. Grace of, needed by all for
salvation, 77. the way of righteous¬
ness, 78. born of the Holy Ghost and
the Virgin Mary, 1 10. not Son of
the Holy Ghost, ib. as Man, was
made by Him, 111. One Person in
two Natures, 112. conceived without
original sin, ib. How called sin, ib.

as Mediator takes away sin, 1 15.
alone, needed not to be born again,
ib. Born at first of the Spirit, 116.
Baptized with the Holy Ghost, ib.
Baptized for humiliation, ib. Mys¬
teries of His life patterns for us,
117. His coming to Judgment future,
119. His words thunder, 130. able
to raise the dead, ib. Looked on
St. Peter to move him. 136. in what
sense 4 died to sin,’ 113, 118. died
not for Angels, 122. Body of, called
flesh after resurrection, 139. could
not have freed us were He not God,
150. example of, ib. unchangeable
aud above every creature, 160. every
where called Son of the Most High,
170. our highest example, ib. honour¬
ed both sexes, 1 77. took His body to
Heaven, 179. Seated at God’s right
Hand, ib. is the foundation of the
Catholic faith, 87- so not among
Heretics, 88. our belief concerning,
89. To think He shall die again
were a great evil, 97. faith in, the
way to God, 100. sacrifice of, 107.
Birth of, 10S. wholly free from sin,
though perfect man, ib. both God
and Man, ib. a reasonable soul, ib.
Son not by grace but nature, ib. full
of grace as Son of Man, ib. as God,
without beginning, ib. as man how
full of truth, 110. brought in grace,
156. old Fathers saved by faith in, ib.
in Himseif unchangeable, 169. could
have freed man otherwise if He would,
ib. Each fool has his objection to,
for this or that in His life, ib. His
medicine for all our ills, 170. is
‘True God,’ 173. is no mere man,
ih. is real Man, 174. Assumed soul
through Spirit, body through soul, ib.
By so doing not defiled, ib. Suffering
no objection to His Godhead, 177,
8. Rose again in the same body
that died, 178. His coming, the
object of the Old Testament, 194.
His condescension a motive and mo¬
del for ours, 205. why He paid tribute,
227. reason of His life of denial, 229,
230. lowly condition, 230. our pat¬
tern, ib. condescends to our slowness,
245. and the Church, their union,
263. heretical notion concerning, 264.
came in real flesh, 264. took a
human body and a human soul, 267.
really hungered and thirsted, &c.
299. saw fit not to abstain like
the Baptist, ib. imitation of, 328.
the object of love, 351. taught hu¬
mility when near His Passion, 333,
334, 335. Himself the model for
virgins, 337, 338. the objectol virgin

6-26

INDEX.

love, 351. crucified, lo be gazed on
with the inward eyes, ib. the best
Husband, 352. may not be loved
little, ib. ancients served, by marriage,
359, 60. recognised by Anna as a
child, 360, 368. conceived in chastity,
can make virginity fruitful, 364.
shewn to be worthiest object of love,
374. loves an inward beauty, ib.
marriage to, by vow of continence,
how to be understood, 363. allowable
to a wife with husband's consent,
ib. A husband, in the Spirit, to the
married as to the Church, 363, 4. did
and commanded all for our salvation,
393. no lie to be told about, 401, 2.
patience of, perfect, 410. yet did not
literally turn the other cheek, 410.
sayings of, that seem false, are figu¬
rative, 423, 454, 5. denied before
men in pretending heresy, 435, 6.
few deny sincerely, 437. kept back
some truth, 447. called a ‘ Rock,’
‘ Lion,’ &c. 448. under our sins
figured by Jacob, 450.- Himself a
Prophet, 54. assumed shew of ig¬
norance, 454. His ‘ feigning,’ ib.
not to be denied to make another a
Christian, 468. exhorts Martyrs to
patience, 547. forbearance of, to Judas,
548. chose and justifiedthe Apostles,
556. faith of, saved the old Saints,
556, 7. made poor for our sakes,561.
poor of, to he made rich, 562. with¬
out sin, restores from sin, 564, 5.
what He teaches of Himself, 667-
born of the Holy Ghost, and of the
Virgin Mary, ib. His birth lowly as
being among men, ib. Passion and
Death of, ib. born perfect as Son of
God, 569. born of the Virgin in ful¬
ness of time, when He would, ib.
how Man, ib. God and Man, ib.
death of, a pattern to Martyrs, ib.
Resurrection of, 669, 576. sets a
prize as in the arena, 568. arose to
die no more, 570. example of, goes
beyond Job’s, 572. forsaken of Gcd
only for this life, ib. what He suffered
of the Jews, ib. ascension of, ib.
sitting at the right hand of God, 573.
shall erme to judge quick and dead,
ib. the Church abides in, as branches
in the Vine, 575. the Root, ib. sin
of killing, not unpardonable, ib. mem¬
bers of, shall follow Him, 576. used
the four ways of exposition, 582 — 4.
veil of Law done away by, 686.
teaching handed down from, 598.
even heretics bid us believe in, 609.
on whose testimony we do so, 610.
planted His religion by the way of
faith, 612. death and resurrection of,

shut out fear, 613. God in true Man,
614. miracles of, various, ib. their
use, 614, 15. effects of His Incarna¬
tion and teaching, 616.

Christianity, derided as credulous, 1.
is not without evidence, 5. testimony
of mankind to, 595. profession of, free,
ib. effects of, on the masses, 615, 16.

Christians, bad conduct of some, 70.
marked by Faith as Jews by Law,
78. not to be made like Jewish Pro¬
selytes, 80. holy life required of, 81.
under stricter rule than Jews, 101.
children of God and the Church by
Baptism, 111. must be conformed to
Christ’s Cross. Burial, Resurrection,
Ascension, 118. called gods, 120.
may call God ‘ Father,’ 128. not to
return evil, 129. law-suits between,
134. state of those who have left the
faith, but claim the name, 168, 171-
all one commonwealth, 505. state of,
as longing for inheritance, 561. work
and prize of, 569. more numerous
than Jews and Pagans united, 596.
they are not, who forbid faith in Christ
before reason, 611. misrepresented,
618.

Church, (see Ministers,) quotes her¬
self as fulfilment of prophecy, 6, 9.
called the 4 Queen,’ 6. visible as such,
7. is herself an evidence, 10. witness
of past and future, 11. spread abroad
by suffering, 13. Bride of Christ, 14.
sin of dividing, ib. Christ Head of
the, 20. Holy, means the Catholic,
33. roust have discipline, though con¬
taining evil men, 38, 40. not to use
the visible sword, 38. power of, to
bind and loose, 40. abiding though
with evil men, 42. good will be mixed
with evil in, to the last, ib. marriage,
how sacred in, 45. character of, im¬
plied in truth concerning its Head,
49. good and evil in, 78. evil men
enter not as such, 67. how open to
‘ good and bad,’ 67,81, 2. sin brings
persecution on, 71 • severity of. figured,
82. the, mother of the Baptized, 111.
our faith concerning, 119,20. temple
of God the Holy Ghost, 120. militant
and triumphant, ib. Heavenly part
to be knrwn to us hereafter, 122.
part on earth redeemed, ib. remission
of sin granted in, 125. examples of
seeking things above in the, 171.
conquers by suffering, ib. minds not
vain questions, ib. corn and chaff in
the, ib. difference between Head and
members of, 175. to be at God’s right
band, 179. heedless living in, 181.
not limited to Africa, ib. the, struck,
not slain, by Donatus, 182. progress

INDEX.

ti-27

of, since the Donatists were cut off,
183. should be full of mercy, 184.
our mother, 188. the wicked mustbe
endured in it, 199, 217, 218, 221,
226, 236, 240, 241. its authority su¬
preme over private opinion, 200.
like Jerusalem of old, is held in
captivity by the world’s Babylon,
207. in what sense the old Fathers
belonged to the Christian, 224.
a Vine, watered by the blood of
Martyrs, 233. an heretical notion
concerning, 264. Christ and the,
263, 265. not yet perfect, 265. made
subject to Christ, ib. in what sense
it “ lusteth against Christ,” 266. her
daily cry, ib. dealt with by Christas
the body is by the spirit, 267. the,
a Mother and a Virgin, 309. a holy
Virgin, 315. sometimes called the
kingdom of heaven, 325. the, a vir¬
gin and spouse of Christ, 364, 375, 6.
includes the departed, 380. in a
household, 381. authority of its prac¬
tices though not in Scripture, 519.
disunion with, breaks charity, 559.
mother of God’s children, 563. named
in Creed after the Holy Trinity, 575.
the Temple of God, ib. victorious
over heresies, ib. abides in charity,
ib. Body of Christ, 576. milk from
the teats of, 579. with what error
charged by Manicbees, 589, 598.
Catholic, prima facie claims of, 596.
her teaching from Christ and the
Apostles, 598. witnessed to by people
and nations, 610. testimony of man¬
kind leads us to, 616. doctrines of,
concerning God, 617*

Churches, building of, 441. seats in,
the exception, (apparently) in S. Au¬
gustine’s time, 210. of withdrawing
from in time of service, ib. by whom
filled on Festival days, 236.

Cicero, lectured on, 531. his rule for
argument, 580. studied because ac¬
knowledged by all, 593. conspirators
put to death by, 604.

Circumce/liones, plots of, 95, note h.

Circumcision, made uncircumcision by
leaving the law, 390, 92. for whom
lawful, 391. a seal, ib. is not for
Christians, 586.

City of Goil, St. Aug. on, 15.

Clean, who are in God’s sight, 400.

Clergy, habitual crimes of, 135. not
bouud to labour, 476, 7, 8, 9, 80.
may claim maintenance from their
people, 476, 7, 8, 9, all, as well as
Apostles, 480, 84, 85. employments
fitted for, 488. receiving support not
as mendicants — of right, ib. receive
support that they may avoid distract¬

ing occupations, 489. injunctions to
support, 488, 491, 2. for the good
of the people, 491. have the same
right to maintenance as Apostles,
497. ministers of the altar dispensers
of Sacrament, ib. to become, for tbe
sake of a maintenance wrong, 505,
507. not to be careful, 507.

Ceecilianus, falsely accused, 41. Dona-
tus could not prove charges against,
182.

Ccecilius, not studied instead ef Cicero,
593.

Coeval, image of the Coeternal, 568,

Coin, adulterate, 83.

Colours, divers, signify what, 6.

Commandments, the two chief, 51, 74.
not to be separated, 51, 56. ten,
division of, 52. mention of by our
Lord, 56, 61, 62. breach of, forfeits
salvation, 64, 83. pertain not to mere
faith only, 74. of love to God and
man, Gospel hangs on, as well as
Law, 157, 194, 5.

Command, of the Lord, why S. Paul
had none, 316.

Commands, clear, to be obeyed at all
risks, 409,10. explained by examples,
410, 11.

Communion, of the Father and tbe Son,
30. is no substance, 32.

Community of goods at Jerusalem,
489. ol goods, benefit of, 507. all
Christians one, 505.

Compacts, sexual, how far sinful, 279,
280.

Competenles, learned the Creed, 15.
why so called, 44. earnestness of, ib.
82. a step bevoud other Catechumens,
ib. 533.

Concealment, not in itself lying, 447, 8.
of many things lawful, 589.

Conceptaculum , 412.

Conception, of our Lord no defilement,
23.

Concubinage for offspring’s sake un¬
lawful, 291. was lawful among the
ancient fathers, 292. lawfulness of
a certain kind of, doubtful, ib.

Concupiscence, gradually weakened,
515. patience not to minister to,
546.

Confession, of sins, 350. mediciue of,
417. remedy for lies, 468.

Confinis, 585.

Conflict , Christian, the field of, within,
161. of virtues and vices in the soul,
248. of the Christian, 250, 260,
61.

Conjugal love, see Love.

Conscience, good, excuses not careless¬
ness of repute, 378. solace of, in evil
report, 379. siDning against, 434.

INDEX.

628

moves all good minds to seek God,
613.

Consent , in thonght constitutes sin, 246,
47. yielded and withheld, 260, 61.
withheld is mortification of the mem¬
bers, 271. what constitutes, 397 —
400. when it justifies doing a man a
wrong, 401. chastity not lost without,
421.

Consentins, his enquiries about Pris-
cillianists, 382, 428. St. Augustine's
epistles to, 426, note a. praise of, 427.
advised to write against Priscillian-
ism, 436, 450.

Continence, required before Baptism,
43. door of, 244, 246. why mentioned
last by S. Paul, 250. God’s gift, 243,
267. the gift of God’s Spirit, 253.
difficult to treat of, 243. from mar¬
riage glorious, ib. of the lips, ib. to
attain, we must not trust in our
own strength, 251. forbears excuses,
253. sought of God by David, 254.
required against all sin, 256. peace
the prize of, 257. not a persecution
of our nature but its healthful chas¬
tisement, 267. falsely laid claim to,
ib. different kinds of, so called, but
not deserving the name, 268. falsely
so called, ib. its office, 269. is re¬
fusing the consent of the mind, 271.
must watch the thoughts, ib. how
puts down lust, 272. glory of perse¬
verance in, due to God, 273. the
greater of two goods, 283, 302, 320.
and marriage two goods, 283. com¬
pared to fasting, 284. how, is not on
a level with the marriage of the old
Fathers, 296, 298. a virtue of the
soul, 298. in habit and in act, 300.
praise of the state of, 301. the root-
virtue, 305. profitable for the life to
come, 315, 316, 320, 323. when un¬
willingly professed, 334. of widows:
its rank, 345. widowed, better than
nuptial chastity, 357. best for those
who ‘receive’ it, 361, 2. strength of,
measures merit of widowhood, 366.
of heretics not to persuade us, 368.
all is God’s gift, 369, 70. though
willing, 371. tarin properly used of
virgins or widows, 372. universal,
supposed danger of, 389. praised by
Epicurus, 587.

Contraries, none to being, 21. rule of
logicians for, fails in good and evil,
93. instances of, 429.

Conversion, not to be brought about by
lying, 424, 432, 33.

Cornutus , a grammarian, 694.

Correction , a kind of aims, 129.

Corruption of nature, what, 92.

Council, at Hippo, A.D.393, 15. fourth

of Carthage, its canon about widows,

353.

Councils, weight of, against heretics,
516.

Counsel, spiritual, beyond law, 157.

Creation, of matter implied in omnipo¬
tence, 17. sometimes confounded with
begetting, 20. doctrine of, 90. all
good, the whole better than each
part, 359.

Creature, The Son not a, 20. Wisdom of
God became, ib. the, held unclean by
some, 4). goodness of, not as the
divine, 90. each good, and all together
very good, 91. gives pleasure by
approach to that which loves it, 558.
visible and invisible, 564.

Credulousness, distinguished from faith,
598, 600.

Creed, learned by heart, 15, 16. known
before the Scriptures, 16. commented
on for defence against heresy, ib.
briefly delivered to novices, 36. see
Faith, heads of, mentioned, 48. asked
again from candidates for Baptism,
51. easy to commit to memory, 88.
carnally understood, milk ; spiritually,
strong meat, 153. rule of faith or
symbol, 563. not written, ib. repeated
by Catechumens, 564. scattered
through Scripture, 563. calls not the
Son Almighty, yet implies this, 567.

Crime, difference of, from sin, 124. holy
men live without, ib. capable of par¬
don, 125. alms remit not, without
amendment, 128, 132.

Crimes, penance done for, 575.

Crispina, mentioned, 344.

Crispus, baptized by St. Paul, 60.

Critics, destructive, 368.

Cross, of Christ, Baptism in the, 117-
used in making a Catechumen, 225,
and 237. ( where see the note.) why
Christ chose, 569.

Crown, promised to those only who
strive, 160. is not for the impatient,
551. for those who strive, 569.

Crucifixion, 24.

Cry, great sin called, 135.

Cup, of the Lord, Catechumens prepare
to be admitted to, 44.

Cups, three, of one w'ater, 28.

Curia, of Tullium, 532.

Curiosity, idle, danger of, in reading,
275. of the uulearned, 164. for¬
bidden, 573. what it means, 598, 9.

Curma, vision of, 532, 3.

Cynegius, buried in the Basilica of
Felix, 517.

Cyprian, St. his letter on the lapsed, 70
what he says of evil men in the
Church, 83. on unity of the Church,
616, note m.

INDEX.

629

Dancers , not admitted to Baptism,
82.

Danger, seeking, tempting God, 508.

Daniel and S. Paul, 321.

Darius Comes, Ep. to, 1. St. Augus¬
tine’s letter to, 54.3.

Darkness, what, in which devils rule,
162. Race of, a fable of the Mani-
chees, ib. part of God supposed in
prison of, 163. Rulers of, in heavenly
places, what, 164.

David, child of, died uncircumcised,
yet saved, 141, note p. a great saint,
253. spake rashly, 273. rash oath of,
no exan pie, 445 — 7. his feigned mad¬
ness, 449. patient forbearance of,
547.

Day, of eternity, meant by 1 to-day,’
1 16. the first and the Lord’s day,
495.

Days, obseiving, how great a sin,
134.

Dead , care for, 517 — 542. pagan opi¬
nions of, 518, 519, 528, 529. at rest,
522, 525, 529. sacrifice for, in Mac¬
cabees, 519. benefited by the sacrifice
of the altar, prayers, and alms, 542.
not affected by the condition of the
body, 519, &c. unconscious when
seen in visions, 530, &c. do not
know what happens in this world,
534, 535, 538. or their happiness
would be affected, 534, 535. except
in special cases, 536, 537. perhaps
by information from other spirits,
536, 537. from Angels, 537. from the
Holy Spirit, ib. interpose not ordi¬
narily, 534, &c. 538. nor as they
please, 538. sometimes, 537, 538. a
blessing thereby, 535. by extraordi¬
nary divine permission, 538. we care
and pray for without knowing their
state, 636, 538. (see Prayers.)

Deadly , see Sin.

Dead works, what, 52, 69.

Death, of the soul, what, 35. victory
over, 36. of the body, man’s punish¬
ment, 102. man capable of, as soon as
alive, 137. the second, undying, 140,

152. even the first, caused by sin,
ib. of the reprobate, to God, eternal,

153. question of lying to prevent, 388,
462-464. sin worse than, 393. wrongly
thought of as worst evil, 419. for
mercy and truth, a gain, 460. sin the
sting of, 468.

Decalogue, division of, 52, and note p.
(see Commandments.)

Deceit, purpose of, implied in lying,
384. may be by means of truth, 385.

safest to avoid, entirely, 387. turns on
itself, 456.

Defamation, question of, to prevent
crime, 401. especially condemned,
414. in will, ib.

Degradation, punishment of, 38. punish¬
ment for Clergy, 135.

Degrees of glory in Heaven, 327, 328.
346.

Deifica , 554.

Delight of righteousness now made
superior to that of sin, 135. in
righteousness, 156.

Delights , spiritual, supersede carnal,
177.

Demetrias, consecrated a Nun A.D.
413, 353 her choice of virginity
praised, 356, 368, and note a. be¬
come like St. Mary, 370. before her
mother in the kingdom, 374. grand¬
mother of, 3"5. care needed for, as
young, ib. book on virginity recom¬
mended to her, 381.

Demons , not to be thought to dwell in
highest Heaven, 162. why called
rulers of darkness, ib. served, 268.
confess themselves tormented by
Martyrs, 540, 541. by living Saints
541.

Deogratias, a deacon of Carthage, ad¬
dressed by S. Augustine, 187.

Deserter, mark of, not changed, 576.

Desire, see Lust.

Desires, earthly, lead to endurance,
545. such following of, considered
lawful, ib.

Despair, remedy against, in Christ, 171.

Devil, fall of the, 103. Christ over¬
came the, by justice, not by mere
power, 116. the, overcome by the
nature he had deceived, 151. king¬
dom of, 152. the, how to overcome,

159. 164, 186. conquered by our Lord,

160. how cast out, ib. how he rules,

161. where to be fought with, ib.
sinners the dust he eats, ib. where
he dwells, 162. overcome in both
sexes, 177. his temptation, 235, 241.
the, called a lion, 448.

Devils, confessed the same as St. Peter,
59. believe and tremble, 63. have
dead faith, 66, 73, 74, 90. final pu¬
nishment with, 102. fell irrecovera¬
bly, 103. number of, unknown, 104.

Dictinius, reformed from his error, 431.
his book called the ‘ Pound,’ 432,
462, 468.

Diet, what St. Augustine used, 580.

Difficulties, to be borne with, 641.

Dilectiones, 79, note f.

Discipline, see Excommunication, the
Church must have, 38. enforced by

630

INDEX.

St. Paul, 39. some think, needless, 42.
can only deal with what is known,
67, 83. restrains evil doctrine, 68.
not to be conformed to bad pre¬
cedents, 69. not to be given up, 82.
of the Church to be applied to parti¬
culars, 42. loving, a work of mercy,
129. lack of, complained of, 135.
responsibility" of not enforcing, ib.

Discourse to a catechumen, see Ad¬
dress.

Disease, different, needs different treat¬
ment, 40. of nature, what, 258.

Dispensation, in time, for man’s sal¬
vation, 173.

Dices, care for his brethren did not
imply that he knew of their state,
536.

Divorce, allowed in Roman Republic,
45. rebuked by Christ, 283. may not
take place for barrenness, 282, 291,
304. does not dissolve marriage, 283,
291, 304. dissolves marriage in the
world’s opinion, 283. why permitted
the Jews, 582.

Doctrine evil, to be prevented, 68. is
bad, whether obeyed or not, 69. not
to be corrupted, 82. origin of errors
in, 201. sound, a protection to good
purpose, 368, 9. error of, in some
good men, 372. authority of, done
away by lying, 396, 432, 3. some to
be believed before understood, 396.
lying about/worse than suffering any
thing, 401, 422. may be withheld,
not falsified, 402. teaching to sin to
be shunned, 458.

Dogs, to be endured in the Church, 42.
what is holy not to be given them,
ib. Canaanitish woman no longer a
dog when received, 67. return to
their vomit, 80.

Donatists, lay in atnbush for St. Au¬
gustine, 95. reception of Prsetextatus
andFelicianus, 64, 159. their account
of the prophecies of the Church’s
universality, 182. suicides cf, 550.
not martyrdoms, 561.

Donatus, schism of, 41. party of, di¬
vided, 159, 182. portion of, not the
Catholic Church, 181. struck the
Church, but slew her not, 182.

Donatus, the grammarian, 594.

Double-shape, instance of, 137.

Dove, in wiiich the Holy Ghost ap¬
peared real, 176, 7 compared with
Christ's Humanity, 176. not born of
a dove, 177. what signified in it, ib.
power of God to create, ib.

Dreams, caused by angels, 121. and
miracles, admonitory, 197. appear¬
ances in, 529, See. see Apparitions.

Drunkenness, sober, of the Spirit', 168.
a fault in act or habit, 600.

Dulcitius , brother of Laurentius, 85.
questions of, ib.

Dull/ of marriage among the early
people of God, 285, 292, 294, 313.
higher, supersede slower, 418. cannot
require a sin, 443.

Duumvir , 532.

Dwelling called ‘ sitting,’ 573.

Earth, sinners are, and so Satan’s
food, 161. creation of the, 564.

Ecclesiasticus , said to be written by
Solomon, 537. not in the canon of
the Hebrews, ib.

Eclipses, no need to know cause of, 40.

Economg, some, used toward aliens
without lying, 439. practised by our
Lord, 447.

Egypt type of state of sin, 52. repre¬
sents the world, 459.

Election , by free grace, 144. Divine, is
grace, 555. precedes faith, 556. ex¬
amples of, 657.

Elements, changes possible in, 35.

E/igere, 557.

Eloquence, few attain, yet masters of
known, 593.

Emmanuel, to be the name of the
Virgin’s Son, 6.

Emperor, heathen, grants pardon to
the courage of Firinus, 406, 7.

Enchiridion, what, 86.

End of the Lord, our example, 672.

Endurance, not patience, 267. of suf¬
ferings for worldly objects, 644. of
men for temporal objects, ib. even
for vain things is praised, 545. prac¬
tised for w icked ends, 645, 548. such,
is not patience, 545, 6. yet is an ex¬
ample, 646. in surgical cases, ib.
worldly, strong in proportion to lust,
553, 655, 658. this is animal and
devilish, 554. like stupor of disease,
557. frantic, of misguided lust, 658.

Enetnies, prayer for, shews that good¬
will comes by grace, 107.

Envying and pride, 331.

Epicurus, sometimes praises conti¬
nence, 587. bis error about pleasure,
587, 8. not tit to explain Archi¬
medes, 590.

Epistle to the Romans, chief object of,

77, 78.

INDEX.

63i

Epistles, written to the baptized, 46.
order of teaching in, ib. no ar¬
gument from, against teaching Cate¬
chumens morals, ib. Catholic, chiefly
aimed against Antinomianism, 57.
of St. Paul written for men’s sal¬
vation, 411,425. truth clearly put
forth in, 452. of St. Paul, said by
Manichees to be interpolated, 5S3.

Erasmus, his opinion of the ‘ De Pa-
tientia,’ 543.

Error, from not keeping a mean, 40.
instances of, on each side, 41. what,
dangerous, 94, 95, 98. of what kind
may be useful, 95. wbat is, ib. ne¬
cessity of, a misery', ib. uglmess
of, 96. in faith worse even than lying,

97. of doctrine worse than of fact,

98. from deception of senses, 98, 99.
some would avoid, by suspending all
assent, 99. when a sin or fault, 100.
hurtful when we think we know, 122.
is in knowledge what wickedness in
action, 172. arises from pride, 173.
truth frees from, falsehood involves
in, 383. of fact does little harm, 430.
easy to talk against, 579. three kinds
of, in reading, 587. hurts not unless
believed, ib. charitable no evil, 588.

Erucius, Orations of, 593.

Esau, rejection of, 143. b'rthright of,
what it signified, 450.

Eternal Life the penny in the parable,
327.

Eternity, Christ called, 169. not un¬
derstood by men, 169. no space of,
belween the Father and the Son,
568.

Eticharist, sacrifice of the Mediator,
151. Blood of Christ given to drink
in, 575.

Eulogius, sees S. Aug. in a dream,
531.

Eunuch, the, with what profession
baptized, 48.

Eunuchs, for the Kingdom of Heaven,
324. monks professed to be as, 513.

Eusebius, Eccl. Hist, translated by
Ruflinus, 625.

Evanescere, 437-

Eve, a help to the tempter, 549. Adam
tempted by, 570.

Every, used for ‘ any,’ 415.

Evidence, of prophecy, 5, 8, &c. of the
Jews, 11, 12.

Evil, place of,91. good brought out of,
91, 97. is privation of good, 91. is
no substance, ib. cannot exist with¬
out good, 92. in what sense, cannot
produce good, 94. cause of, a muta¬
ble will, 102. course of, ib. not to be
returned for evil, 129. that ill things
should be is good, and therefore per¬

mitted, 142, 146. good brought out
of, 145. origin of, asked by Mani¬
chees, 163. not self-existent, 255.
Maniehcean errors concerning, 255,
257, 262. permitted, but not there¬
fore approved, 255. turned into good
by God, 255, 56. see Sin. uses of, 256.
lusts, what, 260.perfeetedhereafter,ib.
not a substance, 26 1 . its nature ex¬
plained, ib. others doing, is not our
sin, 398. question of doing less, to
avoid greater, 399,400, 403. wrongly
measured through earthly affections,
419. comparison of evils, 424. not to
be done that good may come, 441.
good brought out of, 456. God not
author of, 617. is no substance, ih.

Examination of candidates for Bap¬
tism, 44.

Examples, see Saints, how to be judged
of, 456.

Excommunication, punishment of, 38,
& c. to be used in charity, 39. ac¬
knowledged needful for greater sins,
70, 81, 125. prevented by prevalence
of sins, 135. may he incurred by a
valid marriage, 353. needed for
crimes, 575. caution not to incur, ib.

Excuses, shunned by continence, 253.
useless before God, 254. of fatalism,
ib.

Exhortation, needful to spur us to
action, 354, 369. use of, implies
acting on others’ will, 373. less
effective than prayer, ib.

Exorcism, before Baptism, 43. of chil¬
dren shews original sin, 564.

Experience, of friendship leaves room
for faith, 3.

Exsufflation of children, 564.

Eye, inwaid and outward, 1.

Eyes, their honourable place in the
body, 359. want of, supplied by hear¬
ing, &c. 377. weak from darkness
cannot bear light, 608. fools use, more
readily than the mind, 613.

Fables, are no lies, 455.

Fairness of Christ, the love of virgins,
350. what Christ seeks, 351.

Faith, (see Grace,) of things unseen
derided, 1. defended by analogy, ib.
necessary to friendship, 2. even after
trial, 3. if (’ue to human things,
more so to divine, 5. prophesied of,
a ground of faith, 13. fruitful by as¬
sociation, 33. Christian, cannot de-

632

INDEX.

ceive, 35. learned in order to obedi¬
ence, 36. some think it will save
without good works, 37. professed in
a few words in clinical Baptism, 43.
sometimes mentioned before morals,
45, &e. as well as practice in Ten
Commandments, 53. without works
is dead, S3, more articles of, required
than sometimes named, 48. law can¬
not be kept without, 56. implied in
obedience, ib. not sufficient for sal¬
vation without love, 56, 7, 61, 83.
man justified by, before works, 57.
doctrine of St. l’eter, 68. of St.
James, 59. Christ dwells in the heart
by, 62. of grace has love. 63, 73, 83.
of Canannitish woman, 65. violence
of, 73. distinguishes Christians from
others, as law does Jews, 78. how
far independent of reason, 87. pro¬
gress from, to sight, ib. believes, 88.
love and hope cannot be without, ib.
implies assent, 99. in Christ, work¬
ing by love, the way to God, 100. a
gift ot God, 105. our Lord conceived
by, 108. not working by love is dead,
126. Catholic, what founded on, 87.
Hope, and Charity, 86, &c. their
connection, 88. special objects of,
89. tffuturegood,causeshope,89. im¬
plies concurrent will, 106, 616. with¬
out love is worthless, 165. love to
God and our neighbour by, 157.
Catholic, a security against ■ de¬
ceivers, 164, 181. some have left,
and yet would he called Christians,
168. set forth in few words, 172.
contains mysteries above reason, and
also facts, ib. clearly set forth in
Scripture. 181. simple food of, 185.
good life to be added to, 185, 6. our
means of victory, 169. rule of, ib. 563.
bows the soul to God, 171. leads to
hope and love, ib. needful before we
can understand truth, 172. of the
ancient Saints, 219. and works, 271 .
without putting down lust is dead,
272. in wedlock, 279. conjugal, less
worthy than virginity, 355. of pro¬
fession, to be kept, 362. whence
named, 422. of Christ, none justified
without, 557- before understanding,
506. is in order to eternal life, 573.
on authority, blamed by Manichees,
578, 598. distinguished from cre¬
dulity, 598 — 600. question if still a
fault, 600. necessary for friendship,
600, 602. teacher uses, towards
learner, 600. no harm in, though
reason might be used, 601. dis -
tinguished from knowledge and opi¬
nion, 603. faulty oidy when rash or
wrong, 604. of historical facts, ib. is

on authority, ib. needful in common
life, 605. parents known by, 4,605, 6.
most needful of all in religion, and
why, 606. before reason no rash¬
ness, 609. they are not Christians
who forbid faith in Christ before rea¬
son, 61 1. miracles lead to, 612. pre¬
pares way to wisdom, 616.

Fall of man through pride, 20, 567.

Falling , danger of, 340.

Falsehood, not all, is a lie, 96, 383.
leads to error, ib. some may be
thought useful, 386, 7. (see Lie.)

Fallonia, Proba, mother of Juliana,
368, note a.

Fame, endurance from desire of, 544.

Famine, provided against, 411.

Fasting, compared to continence, 284.
adds to the merit of widowhood, 367.
time of, how to be used, 378. before
receiving the Eucharist, 494. con¬
tinuous for several days, 615.

Fatalism, its excuses blasphemous, 254.

Fate, inconsistency of those who speak
of it, 254.

Father, The, The Son anointed by,
6. made all things by The Son, 18.
to declare himself, begat what Him¬
self Is, 19. distinct from The Son, 20.
Himself God, 26. The Beginning of
The Son, 28. hath not His Being from
The Son, 28. nor from any other, 29.
how greater than The Son , 108. co¬
eternal with Son imaged by coeval,
568. The, One God with TheSon, 566.
doth what He will, ib. never with¬
out The Son, 568.

Father, human, death of, supposed
threatened to compel to sin, 397, 8.
power of over children, 446. why
greater than sons, 566.

Fathers, (see Saints,) Catholic, re¬
mark on their writings, 201. their
occasional errors, as individual
writers, to be expected, and pardon¬
able, ib. the old, how they married,
29(1, 293, 4, 366. typical in their
marriage of many wives, 295.

Faust us, the Manic-lice, attacked Pa¬
triarchs’ marriages, 369. his pre¬
tensions and failure, 596, 7.

Fear, what, 102. of God, comes before
love, 186. of God, salutary, 195. to
displease God entertained by love,
338, 9. spoken of by St. Paul, 339.
likely to mislead, 444. of God, His
gift, 559. patience founded on, 560.

Feast, conversation at a, 699.

Feasts of charity, 79.

Feigning, in our Lord no falsehood,
454, 455.

Felicianus, reception of, by Donatists,
159.

INDEX.

633

Felix, St. burial in his Basilica, 517.
appeared at Nola, 537.

Fellowship, attainable without mar¬
riage, 285.

Female, contrasted with male, 294.

Festival-days, 236.

Fides , from fieri, 422.

Figure, of the Divine economy, exhi¬
bited in the birth of Jacob, 192, 224.
(see Type) of speech, 271, 272. in
speech no lie, 449, 454, 455.

Filth of soul, love of any thing but
God and the soul, 614.

Final goods, 284.

1 Finger of God ,’ means the Holy
Spirit, 225.

Fire, salvation through, 38. some think
ill livers saved through, 55, 59, 126.
everlasting burns everlastingly, 61.
meaning of salvation through, 62,
<tee. 84, 126,127. evil livers not saved
by, 79, 126. trial by, even in tbis life,
127. prepared for the devil and his
angels, 161. coeval father of light, 568.

Firmus, Bishop, courage of, 406, 407.

Fish, hooked, like a bad man with the
baits of pleasure, 165. The just
signified by, 179.

Five periods of tirafs, 192. ages of the
world accomplished at Christ's com¬
ing, 228.

Flames of the world, 352.

Flesh and blood, what, 15, 35. soul
called flesh where it seeks fleshly
goods, 34. resurrection of the flesh,
34, 35. changed in resurrection, 185.
put for man, 108. matter of, in
God’s keeping, 138. all to be restored,
yet not each particle to same place,
ib. celestial body how not flesh and
blood, 139. living after the, what,

251. meaning of, in Scripture, 251,

252. how saved, 259. Manichsean
errorconcerning, 262,264. as created,
spoken well of by S. Paul, 262.
Christ’s, was true, 264. not evil,
ib. likened to the Church, 265, 266.
its works, may be sins of the soul,
269.

Flora, a pious widow, 517.

Fadus, beginning of life in, 137.

Food, allegorical interpretation of, 161.
reserves man : so generation man-
ind, 292, 293. uncooked, needs ex¬
ercise to digest, 501. necessary in
retreats, 502. strong, not for the
diseased, 598, 608.

Fools, all who are not wise, 606, and
note i. do best to follow the wise,

607, 613. cannot know wisdom surely,

608. incapable of reason concerning
God, 611, 614. easiest led by means
of sense, 613, 614.

Forgery of wills, 441.

Forgiveness of offenders a kind of alms,
129. when asked due by Divine com¬
mand, 130. asked by all, shews all
sinful, 357. of sins, realised in bap¬
tism, 57 5. three ways of, ib. only for
the baptized, ib.

Form, prescribed, 87. of all things
from God, 17. power of receiving,
from Him, ib. of godliness given in
heretical baptism, 183.

Fornication, compared with adultery,
183.

Fornicators, no fitter for baptism than
idolaters, 54. to be refused baptism,
66.

Fortitude, sphit of, 559.

Forum, said to talk, (see Figure of
speech .)

Fowlers, why the, covir up waters, 579.

Foxes, who ? 349.

Free, why man is left, 256.

Free-born, love is of, 561.

Free-will, (see Will) lost by sin, 104.

Friendship, founded on faith, 2. exists
before fully proved. 3. attainable
without marriage, 285. none without
faith, 601 , 602.

Fronto, informant of Consentius, 430.

Fruitfulness, not to be compared to
virginity, 313, 315.

Fruits, thirty-fold and hundred-fold,
344, 345. sixty-fold, 345.

Future, past used for, 1 80.

Future life, continence profitable for,
315, 316, 320, 323, 324.

Gains, baptized by St. Paul, 50.

Games, brutality'of them, 216. what
men will suffer for, 544. illustrate the
Christian conflict, 569.

Gaul, martyrs of, 523.

Generation, Divine, 26. Eternal, diffi¬
cult to behold in the mind, 173. (see
Duty) preserves mankind, as food
man, 292. of mortal creatures is by
corruption, 565. of The Son from
eternity, 568. of light by fire shews
the coeval, ib. coeternal without
parallel, ib.

Genius, finds Dot truth without God’s
help, 602.

Gentiles, as well as Jews needed grace,
77. not to use Jewish customs, 390,
392, 453. typified by the woman
with issue of blood, 454. idolatrous

634

INDEX.

called Pagans, 483, 487. debtors to
Jews, 498.

Gift, The Holy Ghost called, 29.

Gifts, are all from God, 341. prayed
for, are not of ourselves, 342. of
different kinds, 345. spiritual, one
person may have many, 539.

Girding the loins, what ? 257.

Glory, state of, after resurrection, 156.
different degrees of, 327, 328,

346.

Gladiators, baptism denied to, 70.

God, blessed Abraham, 5. most fitly
born of a Virgin, 6. is not in any
special place, 10. tbe True, now in¬
voked by all, 12. if Almighty, created
matter, 17. begat That which Him¬
self Is, 19. no being contrary to, 21.
not to be imagined in human form,
25. human likeness of, not to be
placed in a temple, ib. Trinity in
Unity, 26, 41. not Three Gods, 27.
is Love, 31. the Head of Christ,
ib. seen by the pure in heart, 33.
love of, excludes love of the world,
51. dead faith really knows not, 74.
our duty to, ib. shrinks not from de¬
stroying the evil-minded, ib. requires
Christian life as well as Baptism, 8 1 .
chastises negligent Churches, 71.
worship of, is wisdom, 86. to be
worshipped by faith, hope, and love,
86. sight of, highest happiness, 87.
is the Cause of all things, 90. ‘ Ruler
Supreme of things,’ 91. why He per¬
mits evil,ib. the way to, 100. Cause
of all good, 101,2. His dealing with
man as free, 102. just anger of, ib.
continues life even to fallen angels,
ib. His mercy, ib. salvation wholly
ascribed to, 106. wrath of, no emo¬
tion, 107. the Father of the baptized,
111. the Church His Temple, built
of gods, 120. what passeth all un¬
derstanding passeth not His, 124.
wrath of, for sins of fathers tempered
with mercy, 115. His favour not
‘ bought’ by alms, 128. wonderful
working of, 138. will of, not frus¬
trated by man, 141, 145. how,

‘ wills all men to be saved,’ 142, 147.
gathered children of Jerusalem
against her will, 142. can change
man’s will at His pleasure, 143.
wrath of, no perturbation, 153. ex¬
clusion from His presence great
misery, ib. loved now by faith, 157.
thought by the Manichees to divide
Himself into portions, &c. 162. part
of, miserable according to them, 163.
subjection to, makes us masters of
ourselves, 165, 191. makes all serve
willingly or unwillingly, 165. justice

of, in placing His creatures, 167.
care of, in governing them, 167. ser¬
vice of, matter of revelation, ib. sweet¬
ness of, 168. power of, misjudged by
unbelievers, 177. substance of, un¬
changeable, ib. meaning of His
‘ Right Hand,’ 179. His judgment
of foreknowledge, 181. His Love,
193. His severity the foundation of
man’s love, 195. only hears the sours
cry, 202. worthy of praise, let man
act as he will, 220. long-suffering
with the ungodly, 222. permits evil,
why ? 255, 6. brings good out of
evii, 256. Manichteau heresy con¬
cerning, 255, 257. His nature, 257.
a Physician, 258. favour of, gives
continence, 369. gifts of, no blessings
unless owned, 370. all good comes
from, 377. labours to win, pleasant,
378. ‘ hates’ sinners, ‘ destroys’

liars, 392, 3, 427. who unclean in
sight of, 400. hears our inward
speech, 413. wronged, though not
hurt, by sins of luxury, 420. to be
honoured outwardly as well as in-
_ watdly, 429. Priscillianists erred
concerning, 432, 3. sin against,
worse than against man, 431. some¬
times heals secretly, 436. we must
depend on, after all means, 461. will
provide where we cannot rightly ,4t>7.
impassible, 543. passions attributed
to, ib. natience His gift, ib. and 562.
Himself long-suffering, though not
suffering, 543,4. His wrath, jealousy.
See. ineffable, ib. His ‘ repentance’
implies no error, 514. caies for our
body, 547. not lost but by will, 549.
Himself afflicted Job, ib. riches of,
552, 502. patience likens to, 554.
(see Patience.) free mercy of, to
old Saints, 557. how first loves sin¬
ners, ib. works in us good will,
558, 562. Father of those to whom
the Church is Mother, 563, hence
called Father in the Creed, ib. Al¬
mighty yet cannot lie, & c. ib. does
what He will, but can will no wrong,
564. made all things, visible and in¬
visible, ib. image of, in the mind, ib.
the Son of, is God, 565. one will in,
ib. not two Gods, ib. not lost by
misfortunes, 570, I. a Temple is for
Him, 574. willed to have a house on
earth where He might be prayed to,
ib. Who clothes the grass, creates
it, ib. not three Gods, but one God,
ib. just in binding men by law, 586.
dwells in pure souls, 590. called to
witness, ib. reasons concerning, un¬
derstood by few, 601. helps those
who go humbly and charitably, 602.

INDEX.

635

knowledge of, the true wisdom, 606.
search for true religion presupposes
faith in, 608. cannot be displeased
with our believing, 609. demands
faith, 611. the wise most near to,

612. mercy of, shewn in Christ,

613. conscience moves us to seek,
ib. now known by nations not to be
of earth or fire, 615. Old Testament
charged with false doctrines about,
617- not author of evil, ib. reasons
for seeking to, ib. kingdom of, uni¬
versal, ib. liable to no passion, ib.
providence of, points out the Church,
616. never lies, 6)7. no substance
but is of Him, 618.

Godhead , of Father and Son, some call
The Holy Ghost so, 30. others held
not to be a Substance, 32.

Gods, men called, 26. Christians so
called, 120.

Gold, may be known and not had, 608.

Goliath and Zacchteus compared, 302.

Good , created, 90, 91. diminution of,
evil, 91. in what sense it cannot pro¬
duce evil, 94. and evil, causes of,
must be known, ib. calling evil good
and good evil is in doctrine not in
fact, 98. cause of, God's goodness,
101, 2. brought out of evil, 256. all
nature is, 257. in what degree at¬
tainable, 260. perfect, reserved for
the future life, ib. man so created,
261. the substance of the flesh is, ib.
men not exempt from sin, 266. supe¬
rior, makes not lesser good an evil,
357, 8. some implied in ‘ better,’ ib.
more honoured by having a good
below it than an evil, 359, 364. fall
from a higher, is an evil, 362, 3. all,
comes from God, 377. sin aims at
some, in this life, 420. temporal, may
be given up without sin, ib. of other
kinds may be kept by doing some
things otherwise wrong, 420, 421.
three things to be kept, for sanctity's
sake, 421. luminous, of truth, 463.
impassible, 554. highest, not attained
without loving it, 613.

Good men, few, compared with the
wicked, 221.

Goods, final and instrumental, 284.
when abused, become sin, 285. of
marriage are offspring, faith, sacra¬
ment, 305.

Good work, what, 207.

Gospel, first preaching of, 13. not to
seem sold, 482, 486.

Gospels, said by Maniehees to be inter¬
polated, 583.

Government, (God’s moral,) of the
world, 255.

Grace, faith of, has love, 63, 73, 83. of

Holy Spirit sets us free from con¬
demnation, 77. needed both by Jew
and Gentile, ib. time of, foretold, 88.
precedes all human merit, 106, 107.
dispensation of, 106, &c. Christ full of,
as Man, 108. Manhood made without
sin by , 1 09. St. M ary full of, ib. made
natural to Man in Christ, 112. justi¬
fies from many offences, 116. freedom
of, to Jacob. 143. alone separates the
redeemed from the lost, 144. was
needed in Paradise, 149. alone sets
the will free, ib. state of man under,
156. not wanting under the law, ib.
need of, denied by some, 371. de¬
stroys not free-will, 371 — 3. election
of, 555. assists the just, and justifies
the ungodly, 556. frees from the Law,
but condemns it not, 585, 6.

Grammarians, how good ones act, 197.
expected to find good sense in Yirgil,
591. several named, 594.

Grass, image of the carnal, 498.

Gratitude, due from virgins to God,
341.

Greek, words borrowed from, 582.

Greeks, philosophers, shoemakers, 487.

Guests, duty of protecting, 443, 445.

Guidance of Scripture and of Signs
contrasted, 197.

Habits, hard to change, 615.

Hair, bosses of, 335. worn long by some
monks, 512. long, thought a sign of
sanctity, ib. St. Paul’s rule against,
ib. to imitate Nazarites, 513. ofNa-
zarites figure of the veil of the Law,
ib. pretended humility of long, ib.
every, in God’s keeping, 547.

Happiness, supreme, what, 87. is not
in knowledge of nature, 94. perfect,
excludes error, 100. cannot be in
things which Christ despised, 171.
of perfect knowledge not vet ours,
603.

Head, place of, in the body, 1 75.

Head dress of women, 334.

Health and immortality, two goods,
283.

Hearers, order of, among Maniehees,
579. what said of, when they left
them, 580.

Hearing, studiousness of, 599.

Heart, its mouth, 244, 245, 247. con¬
tinence must be seated there, 244.
its consent, 244, 246. its language,
244. picture of purity of, 27 1 •

Heathen, urge reasons about Heaven,
24. poetry, how dealt with, 197.
having a second wife, case of, 295.

636

INDEX.

Heaven, Christ ascended to, 24. pro¬
mised the same to us, il>. body how
fitted for, ib. 36. and earth, explained
of spirit and body, 154. used in seve¬
ral senses, 162. the air so called,
164. degrees of glorv in, 327, 328,
346.

Heavenly places, rather ours called
than the de\il’s, 164. we are said to
be in,

Hebrews, authority of Epistle to the,
89.

Heresies, what, refuted in the Enchi¬
ridion, 85. discussion of, endless, 88.
what, mentioned in the book on the
Christian Conflict, 159. fight in vain
against the Church, 575.

Heresy, acknowledges Christ, 13. per¬
mitted for trial’s sake, ib. calls for
comments on the Creed, 16. Arian
and Sabellian, 20. pretence of. may
cause real, 431, 2. how to be ex¬
posed, 436. secret, sometimes healed
secretly, ib.

Heretic, he is a, who contradicts faith,
hope, or charity, 87. not every one
is a, who believes heretics, 5 77. what
makes a, 577, 8. silence to be kept
to a, ib. each, claims name of Catholic,
596. spoils that claim by pretending
to reason, 598, 611. cannot claim
authority, or do without it, 610, 11,
that on which we believe Christ is
against them, 611.

Heretics, have some belief in common
with us, 87. have not Christ, ib.
call their congregations Churches,
33. seeking glory in the Name of
Christ, 171. their minds confused
with strife and carnal views, 173.
the heedless give heed to, 181. con¬
tinence of, should not persuade us,
368. widows and virgins of, inferior
to Catholic wives, 369. not to be
tracked out by lying, 427, &c. sin
less in speaking heresy than Catholics
would, 430, 435. little harm in be¬
lieving, when they pretend Catholic¬
ism, 430. converted, may take com¬
fort in their former ignorance, 435.
converted, will correct others, 436.
yet in their sins, 676. why not re¬
baptized, ib. all, would have us be¬
lieve in Christ, 609. many ways con¬
demned, 616.

Herorl, called ‘ they' who sought the
child’s life, 114.

Hidden life with Christ, 270.

Hilary, St. tie Trinitate, 28, n.

Hippo Regius, Council at, 15.

History, explanation by, 582. of the
Exodus allegorical, though true,
584.

Holy Ghost, (see Spirit.) Reconciles us
to God, 3 1 . final unbelief sins against,
66. sin against, 136. help of, needful
for any good, 155.

Holy Spirit, procession of, 90, and note
g. given us through a Mediator, 107.
Christ born of, 110, 116. a gift equal
to the Giver, 1 10. not Father of
Christ, as Man, ib. but Creator, 111.
works of the Trinity ascribed to, ib.
our belief concerning Him, 119, 20.
shewn to be God by His place in the
Creed, 120. is God, as having a
Temple, ib. gives remission of sins,
125, 136. body of any Christian a
temple of, 359. speaking in St. Paul,
492.

Homicide, lying to screen from punish¬
ment, 405. justifiable, 407.

Homo, put for Manhood, 170, note a.
Honoratus, several of the name, 577.
one a companion cf St. Aug. in
Manicheisra, ib. a lover of truth,

578. prayed for, 578, 581. how led
astray, 578. not then a Christian,

579. his friendship with St. Augus¬
tine, 587. will wonder at the Old
Testament being called pure, 590.
called on to take more pains, 595.
a sincere and earnest enquirer, 616,
618.

Honorius, laws of, against idols, 1.
Hope, with faith leads to prayer, 88.
sometimes used for expectation in
general, 88, 89. not to be placed in
man, 122, 154, 652. carried forward
by miseries of this life, 125. springs
from faith, and has love with it, 153.
matter of in the Lord's Prayer, 154.
without love is vain, 165. of eternal
life followed by many, 171. of Chris¬
tians in the Judgment, 573. worldly,
its objects, 580. of discovery implied
in search, 639.

Horace , fable of quoted, 455.

Hour of Christ, as Man what, 23.
House, temporal and eternal, 459.
Humility, recovery of man through, 20.
of Christ, 230. most needful for vir¬
gins, 331, 351. who would follow
Christ, 350. its praise, 331. instances
of, 332, 33. commended by our Lord,
332. 335. taugbt by Christ near His
Passion, 332. learnt of Christ, 336.
unfeigned, needed, 344. treated ful¬
ly of by S. Aug., 349. of Saints,
352. and holiness, ib. need of in pious
widows, 367.

Hundred-fold , fruits of virginity, 344,
346.

Hunting, pleasure of, 378.

Husband (see Marriage, Wife) and
wife, their union, 263. relative du-

INDEX.

637

ties, 263, 268. might once hare
many wives, 294. must have but one,
295.

I AM, meaning of the Name, 21.

Idleness , leads to vain talking, 499.

Idolaters , a minority, 596.

Idolatry, ironical defence of Baptism
in, 54. a deadly sin, 70. conforming
to, to avoid violence, 397. might be
done to save life if lying lawful, 429.
conformity to, no where allowed,
453.

Idols, laws of Honorius against, 1.
some still believed in, 10. rejection
of, prophesied, ib. generally fulfilled

12.

Ignorance, what, harmless, 90, 94. not
all, is error, 95. of one’s own being
alive, impossible, 99. a consequence
of the fall, 102. not in matter of
faith, harmless, 122. to be borne
patiently, 541. for our good, ib.

Image, Christ is, of the Father, 28. of
God, not to be placed in a temple,
25. of God, in the mind, 515.

Images, of persons and things seen in
visions, 530. &c.

Imitation of Christ, 328.

Immortality , the penny in the parable,
327.

Impatience, evil of, 543. produces
greater ills, ib.

Impurity, legal, not always sin, 297.

Incarnation, called dispensation, 26,
108. faith in the, 173.

Incest, compared with adultery and
fornication, 283.

Incorruptible, begets Incorruptible, 565.

Incorruption, future gain of, 547.

Indulgentia, 124.

Infants, (see Baptism,') die to sin in
Baptism, 113, 117, 118. when they
began to live, 137. case of those, who
die unbaptized, 141, and note p.
baptized against their will, 142.

Infirmity, a reason for not working,
496. pleaded as an excuse, ib. of
those who have been delicately
brought up, 497.

Injury, not to be done to one man to
save another, 401, 403.

Inspiration, nature of, 87.

Instrumental, goods, 284.

Integritas, said of virgins and widows,

372-

Intention, determines the character of

an action, 506. pure, the single eye,
ib.

Intercourse of sexes for pleasure a
sin, 133. venial in married state,
ib. sexual, when right, when wrong,
440, 1.

Intermediate state, (see Soul, Purga¬
tory, Fire.)

Interpolations, supposed in holy Scrip¬
ture, 583, 4.

Invisible, (see Faith,) things seen
only by cleansed heart, 33.

Invocation of Saints, (see Saints.)

Involuntary contint nee estimated, 334.

Isaac, son of Abraham, &c. 5. told no
lie, 448. inherited otherwise than
his brothers, 561.

Israel, compared with Sodom, 389.
history of, figurative, 410.

Israelites, not only disbelieved, but
slew Christ, 73. whole people as it
were a prophet, 360.

Israelitess, without guile, Rahab be¬
came, 460.

Jacob, an ancestor of Christ, 5. erred
not from faith in thinking Joseph
dead, 100. wrestled with the Angel
as if in a body, 122. a mystery in
the manner of his birth, 192, 224.
his example quoted for lying, 388.
his deceit was a mystery, 448, 9.
acted in the figure of Christ, 449,
50.

James, St. doctrine of, concerning
faith and works, 126. says that we
all offend, 134.

Jealousy, attributed to God, 543.

Jehu, falsehood cf, no safe example,
428, 9.

Jericho, represents the world, 459.

Jerome, St. his comments on Isaiah
and St. Paul, 37. did not teach the
error condemned by St. Augustine,
ib. death of, alluded to, 85, 137. re¬
cords a monstrous birth, 137. opi¬
nion of, about St. Peter's simulation,
390, and note.

Jerusalem, the heavenly, to have her
full number, 104, 123. reasonable
creation in, 119. meaning of the
word, 226. heavenly and earthly,
contrasted, 459. Christians living in
common at, 489. the heavenly, what
gifts her sons have, 561.

Jesus, (see Christ,) preaching of, im¬
plies teaching the character of mem¬
bers of His Body, 49. supported by
pious women, 4 76, 7.

638

INDEX.

Jewish Christians kept the Law, 484.
did not impose it on the Gentiles, ib.
were circumcised, ib.

Jetes, named from Judah, 5. our wit¬
nesses to prophecy, 11, 12. blindness
of, foretold, ib. preserved for testi¬
mony, ib. (see Israelites ,) and Gen¬
tiles, both needed grace, 77. dis¬
tinguished by law as Christians by
faith, 77i 8. made proselytes children
of hell, 80. obstinacy of, 171. (see
Judaism, Laiv,) their notions of de¬
filements, 409. priesthood of, become
vile, 410. heart of, metaphorically
called ' stony,’ 448. rites of, called
‘ sacramenta,’ 453. permitted to ill-
treat our Lord, 572. many of, par¬
doned after murder of Christ, 575.
and heathens, outnumbered by Chris¬
tians, 596.

Job , his example cited, 298. patience
of, in various temptations, 549. was
thought to worship God for temporal
things, ib. compared with Adam, ib.
tried in mind by his friends, 550. an
example to such as kill themselves,
ib. trials of, fearful, 570. how his
children were doubled to him, ib.
God’s witness to, ib. tempted by his
wife, ib. stood fast in God, 571. re¬
stored to prosperity for our example,
572. yet we are not to expect the
like, ib.

John, St. (Evangelist,) blessed Virgin
entrusted to, 23. Epistle of, 47.
beautifully alluded to, 266. his ex¬
ample cited, 300. alluded to, 328.
Baptism of, (see Baptism.')

John, St. the Baptist, required repent¬
ance, 55. question for what he re¬
proved Herod, 71.

John , the Monk, 639. had the gift of
prophecy, ib. consulted by Theo¬
dosius, ib. appeared to one in sleep,
540. patient in hearing and answer¬
ing questions, ib.

Joke, a, not a lie, 383. whether for a
perfect man to use, not discussed, ib.

Joseph , St. his fear, and the Angel’s
answer, 110. chosen to evidence the
perpetual virginity of St. Mary, 487.

Joseph, temptation of, 439. his con¬
cealment no lie, 449.

Josephus, h'S statements about Herod’s
marriage, 71, note d.

Josiah sparing the Prophet’s hones,
527. spared the knowledge of the
afflictions which followed his death,
535.

Jolham, parable of, 455.

Joy, of the Lord, in seeing His go¬
vernment, 167- different degrees of
inHeaven,328. godly, given to us, 559.

Judah, Jews named frem, 5. fornica¬
tion of, no example, 456, 7.

Judaism, how far St. Faul allowed,
390—2, 453.

Judas, prophesied of, 9. an example of
evil tolerated, 476. our Lord’s pa¬
tience with, 548.

Jude, St. agrees with St. Peter about
evil livers, 79.

Judge, seems required for 1 false wit¬
ness,’ 404, 5. 417. information to,
no betrayal, 406. tortures inflicted
by, 545.

Judgment, reason for believing, 11.
will separate good and evil, 14. of¬
fice of the Son, 25. of quick and
dead, 25, 6. the last, by works, and
for eternity, 61, 75, 6. put for ‘ dam¬
nation,’ 75, 6, 108. some would ex¬
plain of temporary punishment, 76.
our Lord makes but two parts in, ib.
of quick and dead by Christ, 119.
even the just to be judged, ib. re¬
mission of sins relates to, 125. alms
considered in. 128. none lost but by
just, 141. fixes the state of bad and
good, 152. doctrine of the, 179. some¬
times put for condemnation, ISO.
in what sense forbidden us, ib. of
quick and dead, 573. preparation
for, our work here, ib.

Juliana, thanks St. Aug. for a warn¬
ing, 353. address to, ib. asked St.
Aug. to write, 353, 4. not to take all
as written for herself. 354, 368. had
children when left a widow, 361, 367.
highest achievements open to, 367-
is to communicate the book toothers,
373. had vowed continence, ib.
household of, a Church, 381.

Justification, (see Faith, Sin, Love,)
through Christ’s righteousness, 113.
by faith before works, 57. true, takes
place in Baptism, 117.

Keys, given to the Church in St.
Peter, 185. lost by not believing
their power, ib.

Kids, skins of, meant sins, 450.

Kind, most kindly, of all things in God,
18.

Kindred, spiritual, preferable to hu¬
man, 309.

Kingdom of Heaven, who take by vio¬
lence, 73. of God, prayer for its
coming, 154.

Kings, prayed for, though proud, 148.
entitled to honour, 227.

Kiss, not refused to Judas, 548.

INDEX.

639

Knowledge, (see Ignorance,) medical,
not given in perfection, 94, 5. some,
hurtful, 95, 97. some, needful to
worship of God, 97. and charity,
two goods, 283. of difficult questions
a divine gift, 539. all who know,
partake of, 546. different ways of
desiring, 599, 600. distinguished
from opinion and belief, 603. of evil,
no misery, 604. matter of belief may
be cal'ed, ib. what, is wisdom, 606.

Labour, pleasure in, 378. those able
to, happier, 496. aduty ofmonks, 493.
practised in good monasteries, 499.
humbling effect of, on the wealthy,
503, 4. spiritual uses of, ib. for the
common store, 504. in the rich more
charitable than almsgiving, ib. when
not lost, 561, 2.

Lamb, The, followed by virgins, 328,
348. by married persons, ib.

Lamps, burning, what, 257.

Language and thought, (see Thought,)
theory of, as a vehicle of thought,
189. ungrammatical of ministers,
202.

Laurentius, who he was, 85. St. Au¬
gustine’s good hope of, 158.

Law, not given till after Red sea, 51.
contains faith as well as practice, 53,
how it made offences abound, 169.
distinguishes Jews, as faith does
Christians, 76. without the spirit
condemns, 73. where no, no trans¬
gression, 76. who are ‘ without law,’
77. helpless without the Spirit, 155.
state of man under, 156. compre¬
hended in Love, 157. counsel given
beyond, ib. old, not become detest¬
able, 391 — 393. of God, unmoved by
circumstances, 444. “ and the pro¬
phets more than these now hang
on the two commandments, 194, 195.
of nature, 294. under, in, without,
distinguished, 483. under, Jews, ib.
in, spiritual men, ib. without, unbe¬
lieving Gentiles, ib. of Moses, of God,
not contrary to the Gospel, ib.
St. Paul in, not under, ib. Jewish,
permitted eating in the fields, 501.
supposed wish to combine, with the
Gospel, 584. in what sense contrary
to the Gospel, 585. Ceremonial,
mysteries of, 586. In the letter,
kiileth, ib. wants an expounder, 590.

Laws, of man in some sort Christian,
596.

Law-suits, venial unless before heathens,
133.

Laying out more, St. Paul, 497.

Lazarus , (see Resurrection,) borne by
Anjels, 521. buried, what signified
in, 454. told Abraham the state of
the Jews, 536.

Lectures of Rhetoricians, 531.

Leeches, (see Surgeons,) 546.

Lejt-hand, what means, 573.

Legal purification shews not marriage
sinful, 297. was for thetypeofsin,298.

Leisure, what, had St. Paul, 402.

Leonas, messenger of Consentius, 426.

Letter and spirit, work of St. Augus¬
tine on, 59.

Lewdness, worse than theft, 443, 444.

Liar, not every one is a, who lies,
402.

Liberty, (see Free Will,) spirit of, 31.
Christian, not freedom to sin, 78.
of fallen man is only to sin, 104.
true, given by new creation, 105.
Christian, 391, 392, 452.

Lie, (see Lying,) question if ever a duty,

96. more or less sinful according to
intention and subject, 96, 100. truth
is a, if not thought true when spoken,

97. question if ever lawful, 382, <fcc.
a joke is not a, 383. nor a mistake,
383, 384. definition of, 384, 388,
454. how to be safe from, 387-
question if ever useful, 387, 447.
examples quoted in favour of, 388,
456, 468. cases of danger requiring,
388, 462, 465. condemned as false
w-itness, 388. and in more general
terms, 389, and note, 407, 423. alle¬
gory is not, 389, 448. sometimes al¬
lowed in imperfect state, 390. New
Testament never favours, 300, 452.
God hates, even to destroying, 392,
393, 427. corrupts the soul, 395, any
sin as easily justified, 395, 457. good
men lose authority by telling, 396.
about Christ, 401. several cases of,

402. none lawful in doctrine, 402,
445. not to be told to give pleasure,

403. useful, question of, 403, 414,
419, 459. if not to defend crime, 404.
how to escape, when questioned, 406.
how to escape, when silence betrays,
408. Five kinds of, condemned, three
still questioned, 408, 409. wish to
use, forbidden, 415. what, threatened
with destruction, 416. Deceit is,
even when it is not * false witness,’
41 7. a harmless one, to save pudicity
of body, allowed, yet truth may be
preferred, 422. Eight sorts of, all
shewn to be evil, 424. which sorts

640

INDEX.

less cuLable, ib. none is good, 427.
examples of, quoted from Scripture,

428. 44S. every, contrary to truth,

429. pretending heresy worst kind of,

430. metaphor or antiphrasis is not,
44S, none is ‘ just,’ 457, 433. no holy
person glories in, 4C0. one, leads to
another, 463. about religion worst,
■464, 469. not to be told to save a
soul, 466. rather trust God, 467. put
for sin in general, 467. not less
wicked than lewdness, 468.

Life, eternal, 36. some thought faith
only needful to, 37. what required for
entering into, 56, 61, 63. dead faith
will not win, 74. eternal, promised to
baptism and Christian life, not to
either alone, 81. eternal obtained
through remission, 125. this, unhappy
in the necessity of error, 96. when it
begins in man, 137. of the wicked
why prolonged, 238, eternal, not to
be given for temporal, 393, 419. good
here, eternal hereafter, worth pati¬
ence, 546.

Lifting up the heart, is by God’shelp, 37.

Light, coeval offspring of fire, 568. real
and pretended, 580. strong, not borne
at once, 60S. beauty of, a standing
miracle, 615.

Lips, (see Mouth,) have spoken if the
heart has consented, 244.

Literal sense the usual one of the
Epistles, 472.

Liturgy, quoted, 370.

Living after man, is living after the
flesh, 251.

Logirians, their rule that contraries
cannot coexist in one subject, 93.

Lombard, Peter, on relief of future
punishment, 152, no.e a.

Lord, The, not greater and lesser, 565.

Lot, entertained Angels, 395. his ex¬
ample discussed, 395, 443, 445.
excused by perturbation, 445. knew
not his guests to be Angels, 461.

Lot’s Wife, type of returning to sin, 80.

Love, act of, invisible, 3, 4. title of,
how applied to The Holy Ghost, 30.
means of our ri conciliation to God,
31. Godhead called by some, ib.
whether, be a Substance, 32. to
God and man commanded, 33.
ineffable, in eternal life, 36. of God
cannot stand alone, 61. of God and
man must go together, 56. fulfils
the law, 58, 73. of self required, 16,
63. faith of grace has, (see Grace,)
leads to prayer, 68. shed abroad
by The Holy Spirit, 74. of enemies
a high virtue, 129. of God, His own
gift, 131. of self after the world self-
hatred, 132. of self, after God, 133.

greater than Faith and Hope, 155.
is the tneasureof goodness, ib. Gospel
and Apostleshangon, as well as Law,

157, 194, 195. prevailing, expels lust,

158. perfected hereafter, ib. to an¬
other in Christ, ib. of God and man,
Christian character, 186. excludes
fear or desire of the world, ib. of
God, exhibited in the coming of
Christ, 193. incentives to Christian,
ib. of Christ towards man constrains
a return of, illustrated by human
regards, 193, 194, 205. the end of
Christ’s coming. 194, also 193. should
always be the end proposed, 195,197,
207. makes works “ good,” 208. dic¬
tates what S. Aug. says. 214. is dii-
ferently afficted, according to the
object it addresses, 215. of husband
for wife, Apostolical argument for,
263. fears to displease God, 338, 339,
owed to God by virgins, 341. of
Christ, on the part of virgins, 351.
the remedy for pride, 352. of neigh¬
bour as self, 393. misdirected, makes
false estimates, 419. rectitude of, the
soul’s chastity, 421 — 3. of God, is
God's gift, 553. the ground of pa¬
tience, 553, 667. kindled by T he Holy
Ghost, 554. of creature, already in
creature loving, 558. of God, not in
creature unless given, 559. submits
without hope of temporal rewards,
571. only way to attain highest good,
613.

Lucan, quoted, 88, 520.

Lucifer, Luciferians fall with, 184.

Lucifer i a ns, do not rebaptize, 183. yet
are cut off through their pride, 184..

Lucretius, error of, about the soul, 58/ .

Lucus (plod non luceat , 448.

Luke, St. gives the Lord’s Prayer in
five petitions, 154.

Lust, (seelC or Id, Concupiscence, Desire,)
the means by which the body pollutes
the soul, 23. (see Sin.) love prevailing,
expels, 158. the means of Satan s
rule, 161, 2. what is chiefly so called,
246, 247. our enemy, to be resisted,
248. its resistance the bu-iness ot
man, 249. (see Continence, Sin, Good,
Evil, Flesh, Church.) proved to be
of the soul as much as of the body,
269. how put down, 272. sexual, its
sinfulness, 279, 280. definition of, 395.

Lying, (see Lie,) more miserable than
erring, 96. defended by Priscillian-
ists, 96, and note i. about the way
of li'e inexcusable, 96. not always
worse than error, 97. not sufficient
defence of, that it may be useful,
101. New Testament forbids
strictly, ib.

INDEX.

641

Maccabees , book of, referred to, 519.

Madmen, strength of, not healthy
368.

Magic arts, 268. in bringing up Samuel,
637.

Male and female contrasted, 294.

Malefici, 469.

Man, (see Christ,') how different from
brutes, 22. body, soul, and spirit, 33.
good, as a nature, 93. or angel alone
capable of injustice, ib. good and
evil together in, ib. fall of, 102.
corruption of the race, 102, 115.
preserved to be renewed, 103. wrath
of God on the whole race, 107. hope
not to be placed in, 122, 522. not to
glory in his own merits, 144, 150.
every .under condemnation by original
sin, 145. of all kinds saved, and all
that are saved, saved by God’s will,
147. would have increased in Para¬
dise, 148. created with free-will, ib.
created upright, 150. evil overcome
by, in Christ, 151. four states of,
Nature, Law, Grace, Glory, 156.
heart of, not known to man, 157.
our duty to, revealed, 167. created
free, 168. learns his place in creation
from Christ, 170. distinguished from
brute by reason, 174. not to be trusted
in, 183. assumed by God The Son,
1 69,70, and note a. 1 78.(s eeMan/iood.)
One Person with the\V isdora ofGod in
Christ, 175. assumed in Christ not
merely as in saints, ib. in Christ has
a human spirit, 176. fall of, foreseen,
220. living after, what, 251. (see
Free-ioitl.) image of God in, 564. his
dominion over the creatures, ib.
begins in imperfection, 569. know¬
ledge concerning, a part of wisdom,
606. nature of, assumed by God,
613. height he may attain to, shewn
in Christ, ib.

Manes or Manicheeus, (see Manichees.)

Manhood, assumed by The Son. 28.
perfect in Christ, 108. of Christ had
no merit till assumed, 109. assumed
by the Son of God, 170, 1 74. in Him,
loved not the things of time, 170.
perfect in Christ, 174, 176.

Manichees, denied creation , 1 7 . thought
conception unworthy of Christ, 23.
held the sun for a god, ib. their no¬
tion of the'raceofdarkness,’ 159,162.
ridiculed the Christian Faith, 159.
their crafty advances, 163. thought
the Holy Ghost came in Manicha'us,
181. misunderstood plain Scripture,
ib. their heresy, 265, 257,262,264,
refuted, 262. dismissed, 267. their

saying, 300. their heretical opinion,
305. said the law was not of God,
483. object to believing on authority,
5 78. their pretence of reason and
learned discussions, 579. their order
of Hearers, 579, 80. refute rather
than prove, 579. their contemptuous
phrases, 580. attack the Old Testa¬
ment, ib. think Scripture interpolat¬
ed, 583. and how, 584. of what error
they accuse the Church, 589. wor-
shipthe sun, 590. boasted of Faustus,
596. enquire origin of evil, 617.
charges of against Scripture, ib. of
bloodless bodies, but coarse minds,
ib. fables of, 618.

Manicheeus, place claimed for among
Apostles, 584.

Mankind, how they might have multi¬
plied had Adam not sinned, 276,

277.

Mansions, many in heaven, 327.

Manual, Christian, what it must con¬
tain, 86, 88. size of, limited, 158.

Marriage, (see Divorce, Husband,
Wife,) of the divorced, adultery, 38.
some condemned, 41. others made it
equal to virginity, ib. unlawful, when
so known to be, is adultery, 44. Sa¬
crament of, in the Church, 45. Chris¬
tian, indissoluble, ib. Roman law al¬
lowed this, ib. possession, in good
faith, though wrongful, if not known
so, 45. such must be given up when
discovered, ib. brings temptation to
worldliness, 61 . in what case separa¬
tion allowed, 64. how to live in, with¬
out worldliness, 65. with unbelievers
condemned, 70. by St. Cyprian, 71.
allowed in later times, ib. of Herod,
question about, ib. doubtfully lawful
to be avoided, ib. prevents not origi¬
nal sin in the offspring, 115. makes
that venial which were else crime,
133 a remedy against fornication,
ib. forbearing, a spiritual counsel,
157. its end, 268, 269. not re¬
garded as unholy by the Fathers,
275. Manichrean view of, ib. a
lower state than virginity, ib. the
first bond of human society, ib. that
of our first parents, holy, 276. Christ
went to one, 277. how a good,
277, 283, 305. intended as well for
help as offspring, 277. of aged per¬
sons, 277,278. continence in, praise¬
worthy, 278. brings good out of evil,
ib. its uses, 278, 80, 81. its grave
joy, 278. how far certain compacts
deserve tbe name, 279, 80. its abuse,
not the sin of marriage, but of persons,
280. Sacramental, 282, 291 , 295. the
lesser of two goods, 283, 302, 320, of

T t

64-2

INDEX.

the just, better than the virginity of
the impious, 234. not evil, but good,
2S3, 84, 298. in what sense it is
“ better” not to marry, 285, 292.
was once a duty, ib. no longer a
duty, ib. S. Paul’s view of, 286. not
sinful, 286, 295. to be not sinful
must be without excess, 287- holy,
though the partner is unholy, 288.
that looks only to pleasing God rare,
289. how piously contracted by the
old Fathers, 29()', 293, 294,296, 30 1.
cannot be dissolved, except by death,
282, 201, 304. of many wives, al¬
lowable once, 292. compared to the
taking of food, 292, 93. was once
contracted with spiritual desire, 294,
306. hard, to use it like Abraham,
301. compared to ordination, 304.
goods of, three, 305. of the old Fa¬
thers, holier than virginity now, 306.
summary of S. Aug.’s book on, 308.
how that of the old Fathers must be
regarded, ib. not sinful, but full of
trouble, 318, 319, 320. not even in¬
directly condemned by S. Paul, 318,
320, 322. its fruits thirty fold only,
344. of (professed) widows wrong but
valid, 353. ends with the life of either
partv, 355. good of, shewn, in that
the bodies of married Christians are
members of Christ, 355. due of, not
to be withheld for fear of temptation,
356. chastity in God’s gift, 356, 372.
evil of excess in, not of marriage, but
venial through it, 356. ends of, ib.
Sacrament of, ib. second, allowable,
356, 366. second attacked by Mon-
tanists, &c. 357. Body as well as
Spirit, holy in, 357, 8. more desirable
in old Covenant, 359. of Patriarchs,
was for off-pring, 360, and so for
Christ’s coming, ib. provides against
temptation, 361. not needed when
we may have spiritual children, 361 ,
380. better than unstable purpose of
widowhood, 361, 2. still good under
the Gospel, 362. desire of, wrong
after vows, ib. not itself then con¬
demned, but the breach of vow, 363.
this marked in that ‘ wishing,’ not
‘ marrying,’ is mentioned, ib. in such
case is not adultery, ib. though worse,
364. argument from ‘ marriage to
Christ’ refuted, 363. dissolution of
culpable, leads to real adultery,
364. third or fourth, lawful, though
less worthy, 365. seventh allowed
by our Lord to be marriage, ib. and
not damnable, ib. often repeated,
naturally matter of shame, 366. hard
questions about, 369. ranks below
continence, ib. book ‘oil the good of,’

ib. of Patriarchs attacked by F austus,
ib. holiness of, inferior by reason
of cares, 374. less needful since
the world is perishing, 376. many
in it have to keep continence, ib.
fools should consult the wise about,
607. many have learned to despise,
615.

Married, faithful women are mothers
of Christ, 312. persons in onerespect
cannot follow the Lamb, 329. may
be fitter than virgins for Martyrdom,
344. fruitfulness may not vie with
virgin chastity, 312, 315 persons
may follow the Lamb, 329, 349.

Martha and Mary, 284.

Martyr, supposed terms put to a, 397.
no place for, if doctrine may be
denied, 428. makes real gain, 460.

Martyrs, said to die though their souls
die not, 178. their blood nourished
the early Church, 233. not prayed
for at the Altar, 444, memorials of,
523, 539, 542. (see Saints.) care
for others, the living, 623, 528, &c.
prayers to, 523. ashes dispersed, ib.
of Gaul, ib. bodies of, 523, 528.
overcame natural regard for the fate
of their bodies, 627, 8. removed from
knowledge of earthly things, 538. tor¬
menting demons, 540. patience of, in
scorn and pa n, 548. true, do not kill
themselves, 550. who suffer outof the
Church, 559. effect of their sufferings
on mankind, 616.

Martyrdom, higher than virginity, 346.
often a hidden gift, ib. a thought to
humble virgins, ib. common among
Christians, 615.

Mary, (see Virgin.) the B. Virgin, of
Jewish race, 5. Virgin after Christ’s
birth, 6. truly Mother of Christ, 22.
acknowledged by Him as Man on the
Cross, 23. the Blessed Virgin, con¬
ceived by Faith, 108. like the
Church, an ever Virgin Mother, ib.
saluted as 1 full of grace,’ 109. her
question to the Angel, 1 10. suspected,
ib. conceived Christ in chastity,
364. holy virgins become like, 370.
Christ born of, 567. Virgin after
His birth, ib. ever Virgin, 487.

Mary, (sister of Lazarus,) 210. and
Martha, 284, 306, 321.

Master, one, to many slaves, 294.
power of over slaves, 446. opposed to
‘ schoolmaster,’ 686. of grammar,
591.

Masters, and servants, 237.

Matrimony, (see Marriage.)

Matter, created, 17. before it received
form, 18. analogies of, hold not in
Godhead, 32.

INDEX.

643

Matthew, St. gives the Lord’s Prayer
in 7 petitions, 155.

Mean, necessity of keeping, 41.

Meats, some held some unclean, 41.

Mechanics, became Monks, 498.

Mediator, a, needed for man, 107, 140.
what He must be, 150.

Medicine, what, for all our ills, 170.
taking, implies hope of recovery,
609.

Meditation, in the Law of God, 378.
consistent with work, 493.

Members of sin, how mortified, 270,
271. all members, though differing
in honour, 359.

Memorials of M arty rs , 5 1 8 , 523. prayers
offered there, obtain special bless¬
ings, 517, 18,23. buried, 542.

Men, Christians truly so, 513. figure
the ruling principle of the mind,
515.

Mercy, works of, 129, of God prevents
us, 133. of God, free, 144. how far
an excuse for wrong actions, 458,

459.

Merits of man cannot procure salvation,
104. none before grace, 105, 6, and
note d. 555. not to be gloried in as
differing from others, 144. none ever
without preventing grace, 149. none
to be acquired after this life, 151.

Metaphor, is no lie, 448.

Midwives, Hebrew, quoted for lying,

388, 458. were not prophesying,

389, 459. temporally rewarded, 389.
excused as beginners, 410, 458. be¬
lieved, as to parents, 605.

Milan, St. Ambrose Bishop of, 597.

Mind, things in, perceived without
sight, 1. of others, not directly per¬
ceived, 2, <fcc. begets not, but makes
words, 19. as it were reproduced in
speech, ib. rational spirit called, 22.
sovereign power of, disgraced by bo-
dy’ssin,440. partsofthe, howfigured,
515. patience a virtue of, 547. wounds
of, 548. incomprehensible to itself,
564. prepared for truth by believing,
602, 610. of the wise brought in con¬
tact with God, 612.

Ministers may chance to be very un¬
learned, 202. how they are to be
borne with, ib. sit, in some Churches,
210.

Miracle, spread of the Gospel a, 8.

Miracles and Dreams, admonitory,
197. meant to produce faith, 612.
what are, 614. better than reasons
to impress fools, 613. point out
authority, 614. some more gracious,
some more wonderful, ib. why less
frequent, 615, and note k. witness of
against heretics, 616.

Mistrust of self our security, 251 .

Monachism , aholvpurpose,509. S. Aug.
desires its increase, ib.

Monasteries , introduction of, into Car¬
thage, 470. good, practise manual la¬
bour, 499. indifferent to which one’s
property has been given, 505. time
divided for labour and devotion and
study, 510.

Monastery , some may labour others
instruct, 494. by turns, ib. owes a
maintenance to those who have sur¬
rendered their property to it, 504.
division of works in, 505.

Monica, St. failed not to visit St. Aug.
every night, 534. would have come
in spirit if possible, 534, 5.

Monks not labouring for their own
support, 470. the work of, occasion
of waiting, ib. some wore their
hair long, ib. labouring in spiritual
things, 47 1 . instructing and con¬
soling secular persons, ib. a holy
society, 487. had not preached the
Gospel to the heathen, ib. idle, cor¬
rupt others, 490. cause scandals,
499. to avoid giving offence, to
labour, and be obedient, 493. eccle¬
siastical occupations and teaching
of, 493, 496. life holy and praise¬
worthy, 493. employed in prayers,
psalms, reading, and teaching, ib.
their necessities to be relieved by the
faithful, ib. to have leisure through
the gifts of the faithfnl for storing
the mind, ib. aiming at higher de¬
grees of holiness, ib. duty of contri¬
buting to support, ib. gave all their
time to ecclesiastical learning, 496.
who have been delicately brought up
to be borne with, 497. not Evan¬
gelists nor Priests, ib. giving up
their private property, ib. to the use
of the Monastery, 504. persons ad¬
mitted without signs of amendment,
498. from class of slaves, peasants,
mechanics, ib. not to admit them a
heavy sin, ib. have become great
and exemplars, ib. idle, condemn
those who work, 499. kept stores of
provisions, 500. might have dressed
provisions, ib. drawing water, ib.
close retirements for prayer, 501, 2.
who have been rich not compelled to
bodily labour, 505. none to be idle, ib.
light works to be found for, ib. chiefly
from the labouring classes, ib. disen¬
tangled from secular affairs to please
God, 607, 8. trusting for support in
labour if able, without, if unable,
ib. called servants of God, 508.
soldiers of Christ, ib. poor of Christ,
604. objects of the Bishop’s care, 508.

T t 2

644

INDEX.

hypocritical and vagrant, pretended
ones, 509. a device of Satan to dis¬
credit that life by scandal, 508, 9.
accused of wishing to be maintained
in idleness, 509. to labour to coun¬
teract reproach, ib. vagrant, hawking
pretended relics, ib. false stories,
ib. begging, ib. assuming outward
marks of sanctity in dress, ib.
wearing long hair, 512. life preferred
to Bishop’s, 510. good ones accused
and unsettled by the idle, 511. idle
ones regarded as more holy, ib. wore
long hair, 512.

Monsters, will rise again with shape
corrected, 137. instance of one in
the East, ib.

Montanists , attacked second marriages,
357. not first, ib.

Montanus, Holy Ghost came not in,
181.

Mot at government of the world, 255.

Mortification of the members, what ?
270, 271.

Moses, taught the Name of God, 21.
punished many, through he bore with
sinners, 38. the Law given by, 15G.
veil of, 613. appeared after death,
537.

Mothers of Christ, who? 31 1, 312.

Mouth of the heart as well as of the
body, 244, 245, 247. not to be always
literally taken in Scripture, 245. of
the heart, 412 — 14. confession with
the mouth required, 437.

Multitude, can shew whom to attend
to, 593, 611, 611. testimony of
followed in common life, 594. must
be led by steps to religion, 601. is
believed concerning Christ, 610.
gathered by Him in the way of
faith, 612. some good in their ac¬
knowledging more than they prac¬
tise, 615. hd by faith to approve
many good things, 615, 16. witness
of, against heretics, 616.

Mundi. Mundani, 185.

Murder, a deadly sin, 70.

Mysteries, holy, words used in cele¬
brating, 370.

Mystery \n the mannerof Jacob’s birth,
192, 224. to be borne with, 541.
defence of, not popular, 581. (see
T’jpe-)

Naha/, David right in sparing, 445.
Naboth, charge against, 449.

Name of God, prayer that it be hal¬

lowed, 154. eternal, promised to the
eunuchs, 326.

Nations, (see Multitudes,) blessed in
Christ, 6. come to God by believing,
10.

Nativity, Eternal, of the Son, 568. of
Christ in time, 573.

Naturalists, of the Greeks, their error,
90.

Nature, none contrary to God, 21.
divine and human, in Christ, 22.
every, either divine or created, 90, 1.
every, is good in itself, 91,2. cor¬
ruption of, what, 92. of man, re¬
ceived grace in Christ, 109. know¬
ledge of, not needed for happiness,
90, 94. state of, before the Law,
156. all, is good, 257. lust is a
disease of, 258. wonders of, familiar,
615.

Nazarites, long hair a figure of the
veil of the Law, 513.

Neighbour, who ? 238. even an alien
is, 438.

Net, of the Gospel, takes bad and
good, 14, 68.

New Testament, (see Christians,
Scripture.) children in, not under
their fathers’ sins, 114.

Novatians, against second marriages,
357. dared not speak against first,
ib.

Novices, Faith briefly delivered to,
36.

Nuns, holy, deceased, 344.

Nurses, believed as to parents, 606.

Obedience, implies Faith, 56. required
for eternal life, 56, 74. implied in
Faith, 79. of necessity, little good,
168. strengthens hope and nourishes
love, 171. above continence, 302.
implies chastity, 303. unmurmuring,
duty of Monks, 493. the Christian’s
work, 569.

Objections, would be made were things
otherwise, 169. various, to our Lord’s
doings and sufferings, ih.

Old persons, why they marry, 277-

Old Testament , (see Scripture.)

Olibrius, husband of Juliana, 376, and
note e.

Opinatio, 604.

Opinion, different from belief, 383.
holds certain what is not so, 384.
distinguished from knowledge and

INDEX.

645

belief, 603. (if taken for knowledge)
a base thing, 604. of faith, not
taken for knowledge, not so, 605.
several on Gen. i. 28 ; 276, 277.

Ordination, to be withheld from the
husband of a second wife, 295. a
sacrament, 304.

Original sin, remitted by Baptism,
258.

Our Lord had a store, 502.

Pagans, why they hate Christianity,
171. idolatrous heathen so called,
483, 487. opinions of burial, 519.
philosophers, 520. soldiers, ib. poets,
ib. yet in their sins, 576.

Paint, not to be used by women,
375.

Parables, are no lies, 455.

Paradise, happiness of, preparatory to
a higher state, 102, 148. was a state
of grace, 149. Adam careless in, 549.
how man forfeited, 551. man deceived
in, 570. vision of, 533. baptism ne¬
cessary for admission to, ib.

Parece, quod non parcant, 448, 9.

Pardon , (see Sins,) granted, implies
sin, 286. to what granted by S.
Paul, 286.

Parents, known by testimony, 4. must
not hinder ministry, 23. known to
children by faith, 605, 6. yet love
due to, 606.

Parricide, Catiline, of his country,
545. why worst homicide, 550.

Passion, foretold by same writers as
things now seen fulfilled, 9. in
Jewish Scriptures, 11.

Passions, how attributed to God, 543.

Passover, mysteries implied in, 52.

Past, put for future, 180.

Patience, differs from endurance, 267.
a great gift of God, 543. attributed
to God, ib. in what sense, ib. of
man, 544. defined, ib. relieves from
evils, ib. of God, without passion,
543, 4. in man, what, 544. waits
for good, 544, 547. compared with
worldly endurance, 544, 552. for ill
ends is no patience, 545. truth of, is
in the cause, 546. not like science,
which is of all who know, ib. in mind
and body, 547. shewn without bodily
pain, ib. of our Lord toward Judas,
548. greatest against Satan’s as¬

saults, 548, 9. is God’s gift, 551, 2.
being from love of God, is from
grace, 553. likens to God, 554. her
words by St. Paul, ib. for Christ in
schismatics how far rewarded, 560.
is it God’s gift ? ib. whose 4 perishes
not,’ 561, 2. of Christ, 569. of Job,
570. is not to be for temporal hopes,
570, 1.

Patriarchs, had several wives for off¬
spring, 360. marriages of, attacked
by Faustus, 369. fed cattle, 487.
ignorant of what befel the Jews,
535.

P a?r/,Sf.(seeSa?r/,)enforced discipline, 39.
Epistles of, 47. preached only Christ
crucified, 50. whom he baptized, ib.
not satisfied with faith without love,
57. his Epistles misunderstood, 58,
62. his preaching from Jerusalem to
Illyricum, 72. his Epistle to the
Romans, 77- never meant to allow
freedom to sin, 78. obtained mercy
from his ignorance, 80. agrees with
St. James, 126. really gives reason
for not questioning God's judgments,
145. good men would not have him go
to Jerusalem, 146. God’s will that he
should go and suffer, ib. his warfare,
162. overcame the world, 165. a
spiritual man, ib. Holy Ghost came
notin, 181. St.Peter corrected by, 184.
391, 2. his counsels and commands
concerning marriage and virginity,
316, 317. what be 44 spared,” 318,32*0.
the Teacher, 354. 4 vessel of elec¬
tion,’ 354. chose the unmarried state
as higher good, 355. rightly allows
second marriage, 357. cared not for
men’s praise, 379. yet kept good re¬
pute with care, ib. acted no lie in
circumcising, 390. his answer to the
high priest, 410. his oaths, 411,
418, 425. right in not 4 living of the
Gospel,’ 411. used sympathy, not
falsehood, 424. charged by some
with a lie, 425. which would be a
perjury, ib. not compelled by want
to preach, 482. not using his liberty,
476, &e. 484, 6. bearing with the
weak, 483, 4. condescending, not of
craft, ib. sympathising, 483, 4, 6.
becoming all things to all men, 483.
did not feign himself a Jew any
more than a Gentile, ib. is not under
the Law, ib. becoming weak, putting
himself in their place, 484. relieved
by distant Churches, 485. declined
gifts out of sympathy for the weak to
avoid suspicion of venal motives,
484, 5, 6. laboured in temporal as
well as spiritual works, 486, 7. did
not work in any dishonest employ-

64 6

INDEX.

ments, 487. his manual labour, ib.
worked by day and night, ib. avoid¬
ing suspicion of dishonesty, 491. re¬
joicing in tbe liberality of believers,
492. had special times for labour and
teaching, 494. at Troas, ib. at
Athens, 495. possibly did not work
there, ib. could work by nigbt and
day, 496. strong in mind and tody,
ib. not receiving support was to
avoid offence, 49”, 499. because his
ministry tvas among the Gentiles,
497- did not blame those who acted
otherwise, ib. did more than he was
obliged to, ib. not contrary to his
Lord, 502. used means for self-pre¬
servation, 507. rapt into Paradise,
537. saw Ananias without his con¬
sciousness, 540.

Paulinus , St. of Nola, enquiries about
burial, 517. bis opinion, 518. dif¬
ficulty about prayers for the dead,
ib.

Peace, in heaven and earth, 123. a
great ‘ power of godliness,’ 183. the
prize of continence, 257.

Peasants, became Monks, 498, 505.

Pelagiariism, noted by S. Aug. in
his book on Widowhood, 353, 370
-372. dangerous approaches to, 372,
373.

Pelagians, think patience man’s at¬
tainment, 551. argument of, for free¬
will, 552, 3.

Penance, humility' of, needed to heal
deadly sin, 70 81, 125. time for,
appointed, 125. often refused through
weakness, 136. refusal of, con¬
demned, 416. done openly in Church,
575. way of remission for the bap¬
tized, 576.

Penitents, class of, in the Church, 81.
order of, 575.

Penny, in tbe parable, 327.

Pentecost, dayT of, 181.

Peoples and nations, (see Multitudes,)
our witnesses to Christ, 610.

Perfect, are not even to wish to lie,
416.

Perfecting, good and evil, 260.

Perfection, precepts of, 56, 63. all
should aim at, 130. counsels of,
157.

Perjury, strangely justified by some,
464. none can be allowable, 465.
real though not of truth, 466. feared
even by the adulterous, 468.

Permission, not same as consent, 421.

Persecution, flight from, 507, 8.

Perseverance, need of grace for, 380,
381.

Persian fable of Manichees, 618.

Person, (see Christ,) Divine, each seve¬

rally God, 26, 28. di stinc- tiono f4 1
unity of, in Christ, 111, 12, 19. God
and Man One in Christ, 175.

Peter, St. Epistle of, 47. preached
repentance as well as faith, 47, 50.
some words of, not mentioned, 48.
wrote to correct misunderstanding
of St. Paul, 58, 78. confession of, 59.
preached repentance, 72. erred not
from faith in thinking he saw a
vision, 100. how moved to repent¬
ance, 136. called Satan when he
spoke against God’s will, 146. his
walking on the water beyond nature,
178. his use of the sword, 182. as
penitent sustains the person of the
Catholic Church, 184. his falls, re¬
storation, and martyrdom, ib. The
Rock to be seen in, 185. his example
cited, 300. his shadow raises a dead
man, 231. simulation of, corrected,
390, 452. his denial, 392. justifying
him makes St. Paul a liar, 425. de¬
nied only with the mouth, yet sinned,
437.

Pharisee and Publican, 332.

Pharisees, righteousness of, 81. not
saved by alms without faith, 131.
omitted justice while they gave alms,
132. tithed all herbs, i. e. all kinds,
148.

Pharaoh, justly hardened, 144.

Philip, how he baptized, 48.

Philosophers, arguments of, 24.

Phineas, punished adultery, 38.

Physician, hates sickness, loves the
sick, 557. best judge for the sick,
571.

Pity, how attributed to God, 543.

Plagee, 578.

Plato, hidden meanings of, in amorous
writing, 595.

Players, not received to Baptism, 69.

Pleasure, in holy labour, 378. in
worldly occupations, ib. of earthly
things a known motive to natural
will, 558. thought chief good by
Epicurus, 587.

Plural put for singular, 114.

Pontius Pilate, named to mark the
date, 567.

Poor, feeding, for man’s praise not good,
440. of Christ, monks so called, 504.
patience of the, 552. long for the in¬
heritance, 561. of Christ, to be made
rich , 562.

Possidius, his life of St. Augustine, 95,
note h, 353.

Posture in prayer increases fervour,
524.

Pound, the, ( see Dictinius.)

Poverty , of Christ our ensample, 230.

Power ol God, The Son called, 18, 19.

INDEX.

647

Powers, Angels called, 121.

Prayer, The Lord’s, owns the Church
a daughter, 7. easy to commit to
memory, 88. lighter sins daily re¬
mitted to, 128. teaches forgiveness,
130. is for help as well as pardon,
136. expresses our Hope, 154, ex¬
position of, 154 — 7. number of
petitions in, 154. needed against
temptation, 371. does more than
exhortation, 373. called, ‘ The
Prayer,’ 575. remission of lighter
sins by, ib. to the baptized, 576.

Prayer , sin of infirmity remitted
through, 81. for all sorts of men,
148. of humble perchance saves
the proud, ib. of Proba for her
daughter and granddaughter, 375,
381. spiritual delight in, 377. 8.
helped by alms, 378. of the obedient
heard, 493. interrupted for necessary
labours, ib. for manual labour, ib.
retirement for, 502. posture at, in¬
creases fervency, 524. yet is not ne¬
cessary to it, 524.

Prayers, to saints, (see Saints.) for the
dead, 344. an universal practice,

517. at the Altar, 519. authority for,
though not in Scriplure, ib. in Mac¬
cabees, ib. profit of, depends on past
life, 5 18,19. not inconsistent with each
receiving after his deeds, ib. do not
profit all, ib. profitable to the dead,

518, 523, 542. for the dead to saints,
623, 542. a duty, 523, 5. Dot to be
pretermitted, ib. for all the faithful
departed, 524. a duty, 642. for our
departed friends especially, ib. that
we may be prayed for in turn, ib.

Preaching, Christ of contention, 39.
the Gospel, reward of, 482. without
necessity rewarded, ib. the Gospel
for support might offend the weak,
484, 6. for the sake of a maintenance
wrong, 505.

Precepts, (see Obedience,) extreme in¬
terpretations of, 41.

Predestination, 75. unto life, 123, 380.
of the number of saints in each class,
380.

Prelates, preaching of, 436.

Pride, discountenanced by Christ’s hu¬
mility, 230. and envying, 331. to be
guarded against, ib. of Pelagians,
651. ground of false patience, 552.
Christ born in lowliness to heal,

567.

Priesthood, of the Jews become vile,

410.

Primicerius Notariorum, 85.

Principles, what taught in Baptism,
52.

Priscilla, Holy Ghost came not in, 181,

Prisciltian , (see Priscillianists,) artful
praise of, 431. himself detected with¬
out lies, 436.

Priscillianists, enquiries of Consentius
about, 382. thought it lawful to deny
doctrines, 426, 438, 451. counte¬
nanced by the like practised against
them, 427, 431, 2, 451. examples
quoted by, 428. lies told to detect,
are of worst kind, 430. how a spy
would deal with, 431. some of their
notions, 432, 3. sin less than Catholics
in blaspheming, 433, 5. anathema¬
tise Ptiscillian in pretence, 435. false
martyrdoms of, ib. heresy of, over¬
thrown by Catholic Bishops, 435, 6.
God can detect without our sin, 436.
numbers of, ib. might as well be
sought out by lewdness as by lying,
439, 442. exposed by Consentius,
450.

Proba Faltonia, mother-in-law of Ju¬
liana, 368, note a. 381. grandmother
of Demetrias, a holy woman, 375.
Probare, 605.

Preetextatus, reception of, by Donatists,
159.

Profession, (see Vows,) of continence,
not to be forsaken, 361, 2.

Promises of support do not exclude our
exertions, 507, 508.

Property, question of lying to save,
404, 424. giving up of, a pattern to
us, 503. management of, 607.
Prophecy, evidence of, conclusive, 6 — 8.
even for Gospel records, 8 — 10.
of things we see proves things un¬
seen, 11. notion of forgery refuted,
ib. Passion foretold in, ib.

Prophetic meaning of Patriarch’s care
for burial, 522.

Prophets, many had been slain by the
Israelites, 73. in time of, women
served God by marriage, 360. God’s
ancient people a prophet, ib. mar¬
riages of, attacked by Faustus, 369.
knew only what God thought fit, 537.
effect of tbeir teaching on multi¬
tudes, 616. disobedient, (1 Kings xii.)
punished temporally only, 526, 7.
soul saved, ib. body cared for,

527.

Proud, like birds lifted up, 498.
Providence, not excluding our exertions,
507, 508.

Provision, for the morrow how for¬
bidden, 411. to be made for the
future, 502. promised to the able in
working, to the unable without,
507, 8.

Psalmody, a spiritual delight, 377, 8.

no hindrance to work, 493.

Psalms, to be learnt by heart, 493.

64S

INDEX.

Publican and Pharisee, 332.

Punishment, eternal, 11. (see Judy-
ment, Fire, Sin.) supposed tempo¬
rary, 76. this not to be promised to
evil livers, 79. of ungodly believed,
not looked for, 88. special, of man,
death, 102. some would have not
eternal, 152. as surely eternal as
reward, 153. may perhaps be merci¬
fully mitigated, ib. for sin inevitable,
255. no/sin to avoid, 405. not escaped
by assigning a motive, 442. of sin
called ‘sin,’ 45/. future, of suicide,
550, 51. less for schismatics who
suffer for Christ, 560.

Punishments, temporal, given some¬
times without eternal, 125. maybe
acts of mercy, 1 29. degrees of, as of
sin, 140. of reprobate men and angels,
eternal, ib. threatened to correct the
foolish, 585.

Purgatory, (see Fire,) note on St. Au¬
gustine’s doubtful opinion of, 84.
ignis purgatorius, 128, note 1. St.
Augustine's doubtful opinion of, 152,
and note a.

Purification, (see Legal,) why ordered
under tbe Law, 297.

Purity, false notions of, 23. need of,
for seeing divine mysteries, 32, 33,
36. pretenders to, really worldly,
185.

Q-

Queen, The Church a, 7.

Quick and Dead, who meant by,
25, 26, 1 19, 573.

Rahab, not approved for lying, 458.
how she might have avoided it, 460.

Reading, false, making Christ to have
‘ wrought sin,’ 113. spiritual delight
in, 377, 8. pursued to the neglect of
doing what is read, 494. profits
through doing what is read, ib. more
time than is good may be given to,
ib. three kinds of error in, 587.

Reality of Christ’s flesh, 264.

Reason, office of, in religion, 86, 87.
use of, makes responsible, 124. given
by St. Paul when he seems only to
rebuke, 145. souls possessed of, how
placed, 167. natural, teaches how to
deal with things below us, ib. dis¬

tinguishes man from brute, 1 74.
Manichees would prove all by, 578,
592. pretenders to, should not de¬
scend to commonplace arts, 5S0. not
enough to keep men from sin, 585.
why not to be followed before faith,
598. good if to be had, but not to be
had for all, 601. why those capable
of, should believe first, ib. we owe to
it what we understand, 604. least of
all able to master religion, 606. what
is rightly done proceeds from, 607.
right, is virtue, ib. faith prepares
for, 609.

Red Sea, a figure of Baptism, 51. no
creed given before, ib. implies re¬
pentance, if passover implies faith,
52.

Rejuge, is one seeking, to be saved by
a lie P 388, 393, 405.

Regeneration, by the Holy Spirit, 31.
laver of, some would give before
change of life, 37. appointed, because
our generation was corrupted, 115.
Christ alone needed not, ib. not con¬
ferred in John's baptism, 116. none
free from condemnation without, 1 1 7.
remission of sin in, 124. is in order
to pleasing God, 131. in Baptism,
258. had we no other birth we should
not sin, 467. prayer for, for Cate¬
chumens, 576.

Relics of martyrs (or pretended ones)
hawked about, 509.

Religion, search after true, implies care
for the soul, 592. supposed case of
ignorance of, ib. use of testimony of
many in, 593. free and popular,
though few perfect in, £95. autho¬
rity needful in, 598. wrong to deliver,
to the unworthy, 600. yet we trust
those who come to learn, 600, 602.
most men need steps to, 601. two
classes of men praised in — those who
have, and who seek the truth, 602, 3.
three blamed, 603. faith specially
needed for, and why, 606. search
for true, presupposes belief in God,
608, 9.

Remission of sins, 33. not for the un¬
forgiving, ib. of sin, likeness of
Christ’s Death, 117. of sins, our
faith concerning, 124. granted in
the Church alone, 126. not without
amendment, T28. of lighter sins by
prayer, ib. requires forgiveness on
our part, 129. of all sins in the
Church, 184.

Repentance, required as well as faith,
47. some make of unbelief only, ib.
a first principle, 52. required for
John’s baptism, 55. remedy for sin
after Baptism, 1 14.. sin alter Baptism

INDEX.

049

healed by, ib. measured by sorrow
rather than by time, 125. necessary
to salvation, 128. measures of, ib.
in God, 543. of God without error,
544.

Report, good, duty of keeping, 379.
evil, if not incurred by fault, no loss,
ib.

Restoration, of branches cut off, 183, 4.

Resurrection , of Christ, prophesied, 9.
of the dead, part of same prophecy
with things we see, 11. asserted by
Apostles, 12. of the body, real, 15,
34. an article of faith, 24. man
changed in, 25. preached by St. Paul,
50. of judgment means damnation,
75, 76, 119. Saints to be made equal
to Angels in, 104. of Christ, imitated
in Baptism, 113,118. of Christ, fore-
shews ours, 130. of the body, our faith
concerning, 136, &c. is of all men,

136. question of abortions, 136, 7.
what is wanting may be supplied in,

137. of monstrous births, ib. diffi¬
culties raised about it, 13S. question
of stature, 139. of the wicked to pu¬
nishment, 140. questions about, ib.
Kingdom of God comes in, 154. how
not of ' flesh and blood,’ 159, 60. of
Christ, a remedy for fear, 170. of
Christ, in the same body that was
buried, 178. of the flesh, 185. a not
incredible mystery, 234, 240. of the
body, 515. without death, our prize,
569, 70. of Christ, gives hope, 569,
576. Lazarus died after, 570, 576.
of the flesh, 576.

Retreat of monks, for prayer, 501, 2.

Revelations , by visions, 532, 533. to
Prophets partial, 637.

Revenge, forbidden to Christians, 129.

Reward, of Christian soldier, 379. of
evangelizing, 482.

Rhadamanthus, fable of, 587.

Rhetoric, learned from the few whom
the many acknowledge, 593, 4.

Rhone, ashes of martyrs thrown into
the, 523.

Rhyming terminations, 543.

Rich, the, humbled before the Church,
7. healed of pride in becoming poor,
503. men, became monks, 504, 5.

Riches, loved, though well used, a loss,
64. desire of, condemned in widows,
377, 8. what men will sutler to gain,
544. of God, 552.

Right ear, cut oft', what it means,
182, 3.

Righteousness, actual, of Christians to
exceed Pharisees’, 81. man may
live in, here by faith, 156.

Right Hand of God, what meant by,
25, 179, 379, 575.

Right side, the nets why cast on, 179.

Rising with Christ, what, 270.

Robbers, lying in wait, 385, 6. en¬
durance of, 545.

Rome, republic of, allowed divorce, 15.
the usage of, in respect of divorce,
282. love of the commonwealth, 504.

Root-virtue, continence, 305.

Ruffinus, translated Eusebius’ Ecel.
Hist. 523.

Rule of Faith, the Creed, 563.

Ruth, blessed, though Anna more so,
356. continent widows may not set
themselves above, 359. married
again to be an ancestor of Christ,
360. not less blessed than Anna, if
she knew Christ should descend
from her, ib.

Sabbath, St. Paul discoursed in the
Synagogue on the, 495. not for Chris¬
tians, 586.

Sabellianism, 20, 41. guarded against,
172.

Sacrament of marriage, 282, 291, 295,
304. of ordination, 304.

Sacramento, 453.

Sacraments, not marred by presence
of the bad, 42. not to be trusted
in without obedience, 83. good and
evil partook of, 79. benefit of, regards
the life to come, 125. applied for
by Catechumens, 199, 202, 210, 225,
237. note (where add to the references
Bingham Antiq. X. II. §. 16.) of
New Law, supersede the old, 391.
Truth intimated in, 422

Sacrifice, needed for man, 107. under
the I. aw a shadow of that of Christ,
107, 123. of Christ redeemed man,
122, 3. reconciled him to holy
Angels, 123. of Christ for sin, 112.
sacrifice called sin, ib. of the Medi¬
ator offered in the Church, 151. of
the Altar profits not the wicked after
death, ib. (some perchance to lesser
punishment, 152.) for siD, called sin,
457.

Sacrifices, legal, not for Christians,
536.

Sadducees, our Lord’s answer to, 365.

Sai7its, Church daily renewed in, 7. to
rise equal to Angels, 104. do not
desire to be worshipped, 120. live
without crime, 124. Bodies of, to
be raised perfect, 139. mercy and
judgment cleave to, hereafter, 141.
the Church made up of, 175. not so

650

INDEX.

assumed as Christ, ib. to be at God's
right hand, 1/9. why their example
is proposed to us, 199. ancient, were
saved by a prospective faith, 219,
223. were members of the Christian
Church, 224. understood the Types,
225, 229. in heaven cannot sin, 256,
260. differ in merits, 327. in glory,
327. and joy, 328. number of to be
completed, 380. of Old Testament
acted prophecy, 389, 451, 2. of New
Testament do not lie, 390, 423, 452,
3. not to be imitated in faults, 392.
of New Testament surest examples,
410, 452. prayers to, 538. prayers to
profitable, 518, 523, &c. patrons, 523.
memorial chapels of, 518, 523. to be
remembered, 523. merits aid the
souls of the departed, 524, 639.
intercession of, 5d8. may be general,
ib. for those who pray to them, ib.
interposition of extraordinary, ib.
how they aid us mysterious, ib.
through God’s sending Angels, ib.
memorials of, the special places for
obtaining their aid, 539. patience of
is as their love, 553. of Old Testa¬
ment saved by grace through faith,
556, 7. general effect of their ex¬
amples, 616.

Sallust , referred to, 545.

Salt, given to Catechumens, 237, note,
(see Sacrament.)

Salvation, through fire, (see Fire.)
faith and love needful for, 57, 53.
error of promising to baptism without
obedience, 83. of a soul, supposed
case of lying for, 466, 7.

Samuel, apparition to Saul, opinions on,
537. prophesying when dead, ib.

Sanctimonia/es, 352.

Sanctity, how in sense connected with
‘ sanction,’ 3 1 . treated of, 352. higher,
sought in separation from the world,
493.

Sarah, her example cited, 301. an ex¬
ample to wives, 358. denied her
laughing, 384. truly called Abraham's
sister, 448.

Satan, some delivered to, 39. trans¬
formed as an Angel of light, 122.
brought low after his pride, 511.
tempts through or without instru¬
ments, 548, 9. hurt not Job but by
God’s power, 549. tempted Job, as
Adam, by woman, 549, 570. fell by
his own will, 558. exorcised from
children, as the original of sin,
564. (see Exorcism.)

Saul, blasphemed in ignorance, 466.

Saul ( King ,) those who buried him
praised, 528. seeing Samuel, 537.

Scales of charity, 351.

Scandals to be avoided, 515, 16.

Scars of Christ, 351.

Schism, of Donatus, 41. some abide in,
through shame, ih. may arise from
attempts at purity, 82. a breach of
charity, 559.

Schismatics, claim the name of
Churches, 33. are not of the Church,
as wanting charity, ib. are slaves,
and have their right ear cut off, 182.

School, tempting discussions in, 579.

Schoolmaster, the Law a, 586.

Scipio Africanus, 504. his daughter
portioned by the state, ib.

Scripture, Holy, (see Texts.) sometimes
names inseparable things separately,
56. misinterpreted, 58. plain truths of,
not to yield to uncertain expo-itions,
60, 62. testifies frequently against siu
with knowledge, 80. question what
may be learned from, about hereditary
punishment, 115. agrees not with
those who think all the baptized are
saved, 126. may teach more on en¬
quiry, 128. teaches man not to glory
in himself, 144. passages of, put for¬
ward by Maniehees, 163, 4. our only
evidence for some things, 176. uses
past for future, 180. clear, misun¬
derstood by Maniehees, 181. how to
be discoursed on, 191. the two
Testaments compared, 195. frame
of mind of those who read aright, ib.
(see Jacob:) a better guide than
signs, 197. its interpretation, 202,
238. use of its dark sayings, 202. its
letter and spirit like soul and body,
202. statements all true, 319, 321.
forbids being over wise, 354. wrested,
481. to be learnt by heart, 493.
practice of the whole Church of
authority for what is not written in,
519. cannot deceive, 559. creed
scattered about in, 563.

Scriptures, copies of, in hands of Jews,
11. use of, to strengthen believers,
16. not si lf-contradictory about cre¬
ation, 18. heathen know not, 24.
mistaken by heretics, 28. precepts in,
both of peace and of severity, 42.
silence of, not always conclusive, 72.
must be believed in things beyond
experience, 87. justly called divine,
ib. men soften, not daring to oppose,
152. of the Old Testament often
figurative, 389. records of, ordered by
the Spirit, 389. why contain exam¬
ples as well as precepts, 409, 10.
forbid every lie, 423. not to be
tampered with, 425. knowledge of
praised, 427- true interpretation of, to
be urged, 461. three methods to be
used with, 451,2. (see Testament.)

INDEX.

651

of Old Testament attacked by Mani-
chees, 580. why hard to defend, 581.
four fold sense of, 582. thought by
Manichees to be interpolated, 583.
partial use of, 585. how to deal with,
586, 591. three suppositions about,

588, 589. which really in question,

589. Church’s belief about, 590.
interpretation of, not to be sought
from enemies, ib. falsely charged
with absurdity, 594. testimony of-
mankind to, ib. believed on the
Church’s testimony, 611. folly of con¬
demning uninterpreted, 616.

Seasons, a standing miracle, 615.

Secular judgments imposed on Bishops
by Apostolical injunction, 510.

Sedes, dwellings called, 573.

Senators , became Monks, 505.

Senses , source of some knowledge, 87.
sometimes deceived, 99. one stopped
supplied by another, 377. somewould
receive nothing but from, 578. things
known by, known without having,
608. Now known by multitudes not
to perceive God, 615.

Septivira, 363.

Sermon on the mount, 331.

Serpent, who are the food of, 161.

Servants of God, Monks so called,
508.

Session, of Christ at God’s right hand,
25. (see Christ.)

Seventh age , will be an age of rest,
219.

Sexes, hoth honoured in the Incarnation,
22. hoth honoured by Christ, 177.
how undistinguished in Christians,
514.

Shame, natural, is against often-repeat¬
ed marriage, 366.

Side by side, the walk of the married,
275.

Sick, may they be deceived for their
health ? 388. object of love and hatred
to physician, 557.

Sickness of the soul, what, 258.

Sight, arrived at by living well, 87.
absence of, common to Faith and
Hope, 89.

Signacula, 422.

Signs, not known without the thing,
607, 8.

Singularity, of things that stand chief,
294.

Silence, may involve betrayal, 407,
408.

Similes, easy weapons to find, 580.

Simon, his example cited, 342.

Sin , (see Baptism, Faith, Remission,)
all have, in this life, but not all
alike, 33. remission of, ib. reigns
by habit, not nature, 34. all, comes of

love of the world, 51. against the
Holy Ghost, 66. none should think
he has not, in this life, 81. differences
of, ib. some remitted through daily
prayer, ib. must be forsaken by those
who would he saved, 60. three sins
allowed deadly, 70. others thought
to be atoned by alms, ib. doubtful
even, to be avoided, 71. past, remitted
in Baptism, not future, permitted, 72.
persevered in, parts from God, 74.
God willing to pardon, on repentance,
ib. wilful, worse than unbelief, 76.
abiding in, after Baptism is like re¬
turning to, 80. wcrse with knowledge
than without, ib. worse to do than to
suffer, 96. this life not past without
some, 101. original, in all naturally
propagated, 102. original, why not
in angels, 103. free-will lost by, 105.
slavery to, ib. guilt of original, taken
away by regeneration, 108. man jus¬
tified from, by same grace whereby
Christwas without sin, 109. original,
Christ far from, 112. Christ sacrificed
to wash away, ib. Himself hence
called ‘ sin,’ ib. Christ falsely said to
have 4 wrought,’ 1 13. of Adam in¬
cluded many sins, 114, 15. several
specified, 114. after Baptism healed
by repentance, ib. original not barred
by wedlock, 115. taken away through
Christ only, ib. came by one, taken
away by One, 116. least punishment
where none but original, 140. degrees
of, ib. all remitted in Baptism, 124.
not every, a crime, ib. great, may be
pardoned on repentance, 125. pu¬
nished in this life, though remitted
for the future, ib. persisted in ex¬
cludes from the kingdom, 126. alms
help remission of, 128. Christ took
away more than Adam brought in,
116. original, of itself condemns,
106, 144. Christians dead to, 117- of
infirmity remitted to daily prayer,
128. against the Holy Ghost, 136.
not pardoned while loved, 132. shared
by permission, 135. is of ignorance
or of weakness, ib. not overcome
without God’s help, ib. to be weighed
by God’s judgment, 1 33. some venial,
ib. someheavier than we might think,
134. come to be thought little of by
habit, ib. knowledge of, through the
law, 155, 6. sole cause of our weak¬
ness, 168. how man shoul feel con¬
cerning, 218. remitted tothe faithful
in Baptism, 258. spiritual men not
exempt from, 266. is lusting against
Christ, ib. venial and deadly, 281,
285. from which we are spared, is
forgiven, 341, 350. none are free

Co-2

INDEX.

from, 347. creeps on a man, 348.
not justified by comparison, 389. not
to be committed to save life, 393, &c.
not to be screened by falsehood, 404.
all, is spoken by the heart, 414. con¬
fession of required, 416. wrongly es¬
timated by carnal men, 419. some
less violent as bad as murder, 420.
slight, is no sin if to avoid something
wrong to allow, 421. of others not to
be prevented by our own, 423, 444.
not to be done to detect sin, 427.
against conscience, 434. not justified
by motive, 441. yet made less, 442,
458. venial not allowed, 443. alterna¬
tives of, 443, 447. of ignorance or
infirmity, 447, 4o9, -195. none can be
‘ just,’ 457. sacrifice called, 457.
forgiven for subsequent good works,
458. remitted through alms, ib. comes
of our earthly birth, 467. is the sting
of death, 468. impossible to God, 564.
original in children, ib. law made to
restrain fools from, 585. eviry action
not rightly done is, 607.

Singing at work, 493.

Singular, put for plural, 113.

Sinner, to protect a , is not to aid sin , 405.
not to be despaired of, 405. unknown
as it were to Christ, 454.

Sinners, are earth, the devil’s food, 161.
punished though good come of their
deeds, 167. many compared with the
number of the good, 221. learn hu¬
mility of Christ, 336.

Sins, put for sin in infants, 113, 14. of
parents visited on children in the old
covenant, 1 14. question how far this
law extends, 115. we commit, here,
and here ask remission of, 154. con¬
fession of, 350. forgiveness of, in
Baptism, 575. none to be despaired
of, ib. those we cannot live without
are venial, ib. lighter, remitted by
daily prayers, ib. warning against
6uch, as cut off, ib. penance done for
greater, ib. remitted three ways in
Church, ib. all imply Baptism, ib.
Catechumens still under, 576.

Sister, a near kinswoman truly called,
448.

Silling in Churches, 210. at the right
hand of God, what, 513.

Six ages, to precede an age of rest, 219.
defined by S. Augustine. 228, 29.

Sixty-fold-fruits of widowed life,
345.

Slaves, many, but one master, 294. freed
to become Monks, 498. trusted by
masters, 602.

Steep, abstinence from, 545.

Smoke, Mauichean notion about, 618.

Society , founded on faitb, 5.

Sodom, type of the state of sin, 80.
justified in comparison of Israel,
3S9. Lot’s conduct in, 395, 443, 5.
men of, smitten with blindness, 461.

Soldiers of Christ, Mouks so called,
508. mark of, not repeated after de¬
sertion, 576.

Solomon, commanded to build God a
temple, 57 -I. built of earthly materials,
ib.

Sox, The, (see Word, Syr.) anointed by
The Father, 6. God made all things
by, 18. Only -begotten, called the
Word, ib. not made, 19. nor begot¬
ten in time, 20. nor unequal, ib.
Light of Light, 21 is God, 26.
Image of the Father, 28. hath Being
of the Father, ib. thought unequal
by heretics mistaking Scripture, ib.
owes to The Father the being equal
to Him, 29. meaning of the term
illustrated by examples, 111. of
God uncreate, 1"3. no creature
though He suffered in the flesh,

1 77, 8. only assumed the creature,

178. said to suffer because His hu¬
manity suffered, ib. of God is God,
565. of man is man, ib. of God is
Almighty, ib. why Only Son, ib.
has one will with the Father, ib.
doth what He will, 566. One God
with the Father, ib. doth all the
Father doth, 567. of God suffered
and died, 567, 8. begotten before all
times, 568.

Song of the Three Holy Children,
352.

Sons, (see Mankind.) sons by adoption
as well as nature, 112. sons of hell
and the kingdom, ib.

Soul, (see Spirit,) how defiled by the
body, 23. definition of, 34. part of,
resists the spirit, 34. should obey
the spirit, ib. death and corruption
of, 35. intermediate state of, 151.
intercession for, ib. sacrifice and alms
for, ib. sickness of, hinders taste cf
God’s sweetness, 168. a, assumed by
the Eternal Truth, 174. acts in the
bead especially, 175. may be defiled
though the tongue is not moved, 244.
meaning of, in Scripture, 252. purity
of, more than that of the body, 394,
422, 3. Priscillianists in error about,
432, 3. is what we keep by patience,
546,7- Lucretiussays the, is of atoms,
68”. good of, sought in religion,
592. liable to error, 592. seems made
to know truth, 597. filthy, cannot
use reason. 614.

Souls, infant, what food for, 580. pure,
God dwells in, 590. of the faithful
departed, at rest, 522, 525, 6. bene-

INDEX.

653

fitted by prayers, 518, 523. obtain
the resurrection of the body, 523.
rest of, not affected by the condition
of the body, 520—25. nor by the
events of the world, 535, 36. (see
Dead.) some, free from all suffering,
536. some souls suffering, ib.

1 Spare you,’ meaning of the phrase,
318, 320, 322, 23.

Specimen of how S. Augustine cate¬
chized, 215-237. another, 238-242.

Spectacles of a brutal kind, denounced,
217.

Speech , true, produces an image of the
mind, 19. inward, heard by God, 413.

Spirit, Holy, the Apostles filled with,
12. Son of God born by, 22. not in¬
ferior, 26. His peculiar property not
yet fully discussed, 29. called The
Gift, ib. not begotten of The Father,
ib. nor the Son’s Son, ib. hath the
Being of the Father, 30. double pro¬
cession of, 30, n. why called ‘Sane-
tus,’ 31. faith and good-will first-
fruits of, 34. perfection of, to follow
God, ib. Christ the Head of, ib.
of love, won by earnest faith, 73.
asked and received, 74. sheds
abroad love, ib. grace of, sets us free
from condemnation, 77. refusal of,
after Baptism lets in Sat..n, 80. The,
called Holiness, 172, 3. is no crea¬
ture, nor inferior to The Son, 173.
union of Father and Son in The, ib.
His appearance in the form of a
dove, 176. why not born of a
dove, 177. all things made known to
Apostles by, 180. came not in St.
Paul, Montanus, or Manichseus,

181. coming of, clearly marked in
Scripture, ib. foretaste of God by,
168. inebriation by, ib. givesliberty,

182. called the ‘ Finger of God,’
225 continence the gift of God’s, 253.
signified by men’s actions what they
knew not, 389. heareth all things,
413. the fire of Divine Love, 554.
hence the source of patience, 554,

557. consubstantial and coequal,
573, 4. called ‘ Love,’ 574. God, as
dwelling in Temple, ib. said to have
come in Manichseus, 584.

Spirit , God is a, 31. rational, dis¬
tinguishes men from brutes, 22.
assumed by The Son, ib. body sub¬
ject to, spiritual, 24, spirit and soul
named in one, 33. is rational part
of soul, ib. brutes have not, ib.
and flesh, their union, 263. their
opposition, 266, 7. of man, not to
be elated or indiscriminating, 359.
unclean, makes an evil will frantic,

558.

Spiritual, preferable to human kindred,
309. and carnal things mutually
supplied, 492.

Spiritual desire of the old Fathers,
293, 296, 306.

Spy, supposed practice of, 431, 2.

Spies, (see Rahah.)

Standing in Church, 210.

Stars , devils are not in region of,
162.

Statue, recast, like the body rising,
138.

Stephanas, household of, baptized by
St. Paul, 50.

Steward of the Church must have one
wife, 295.

Stewards, trusted though slaves, 602.

Stoics, wrong in making all sins equal,
457.

Stone tables of the Law represent the
Jewish heart, 225.

Studiousness, matter of praise, 598, 99.

Substance, Divine, not to be thought
of as material, 27. numerical unity
of, 28, n. unity of, 28, 41. whether
Godhead is, 32. Holy Spirit is, ib.
every thing in God is, ib. not to be
judged of as if bodily, 172. unity of,
in God, 133. none but what God
begot or created, 618.

Succession, Apostolic, 616.

Suffering , for good faith and humanity,
praiseworthy, 408.

Sufferings, endured for worldly objects,
544. (see Patience.)

Suicide, threat of, may not move us to
sin, 393, &c. Job’s example against,
550. of Donatists, ib. not even Job’s
wife suggested, ib. worse than par¬
ricide, ib. false claim of martyrdom
by, 651.

Sun, adored as a god, 23. rays of, not
defiled by what they touch, ib. devils
are not in region of, 162. rays of,
pure, though shining through filth,
174. surpasses, not chides, the stars,
359. weak eyes cannot gaze on, 467.
creation of the, 564. temple not
to be built to, 574. worshipped by
Manichees, 590.

Supererogavit, 457.

Supererogation, 33 J.

Superstition, in observing times sinful,
134.

Surgeons, men bear pain from, for
good, 546.

Susanna and Anna, 284, 306, 320, 321.

Suscipere, 607.

Suspiciousness, what is, 598, 99.

Swearing, instances of, in New Testa¬
ment, 411. all ‘ cometh of evil,' 418.
rash, of David, 445. false, excused
by some, 464.

654

INDEX.

Sirord, spiritual, takes the place of
visible, 38. put for evil tongue,
182.

Symbol, (see Creed.) form of, delivered
in Baptism, 71.

Table, of the Lord, preparation for,
44.

Talents , parable of, 68.

Talking, lust of, leads to lying, 402, 3.

Tamar, falsehood of, not to be imitated,
457.

Tores, in God’s field, 41,2. such as
contemn correction, 45. sowing of,
to baptize the unreformed, 66. mixed
with wheat in the Church, 81, 2.
borne with till harvest, 548.

Teacher, The, St. Paul called, 354.
worth travelling to find, 594.

Teaching, all implies some faith, 693.
multitude may shew where to find,
694,611. Catholic, origin of, 598.
ordinary way of, uses belief, 605.
all requires a master, 616.

Temple, (see Church,) human image
of God not to be placed in, 25.
Christian heart a, ib. for God only,
574. Holy Ghost hath, ib.

Temptation, (see Prayer,) counsel
against, from the aged, 376. hope of
gratification a, 377.

Tempting God by not avoiding danger,
608.

Tcrentianu s Mounts, not to be read
without expositors, 694.

Tertullian, unwisely attacks second
marriage, 357- dared not condemn
first, ib.

Testaments, two, signified by Abra¬
ham's sons, 410. Old, food for infant
souls, 580. agrees with New, 582,
586. passages that seem to condemn
it, 585. veil of, removed, 586. what
the charge against, 689. St. Au¬
gustine’s belief about, 590. St. Am¬
brose’s exposition of, 597- charges
brought against, 617.

Testimony, {see Belief, Faith,) parents
known by, 4. trusted in human af¬
fairs, ib. of the multitude how use¬
ful, 693, 4.

Texts, a hard one in Genesis i.,
276. in the Colossians illustrated,
270. quoted by the Manichees met
by others, 262. quoted against the
Manichees, 264.

Thabenna, Honoratus Bishop of, 577.

Thagasta, Firmcs, Bishop of, 406, 7.

Theatre, applause of, courted by poets,
594.

Theatres, (see Spectacles,) by whom
frequented, 236.

Theda, mentioned, 344.

Theft, not lawful because useful, 101.
from rich not lawful, 403. though to
feed the poor, 441. is ‘ from the
mouth’ of the heart, 414. some think
too much of, as compared with sins
of luxury, 420. is less sin than lewd¬
ness, 442, 3. one worse than another,
442, 3.

Thigh, signification of putting the hand
under, 297.

Thirty-fold fruit of marriage, 344, 5.

Thought, sins of, 244,246. goes before
works, 246, 47. sin of thought, 244,
45. of intention, 246. cannot go un¬
punished, 255. a mystery, 255, 56.
why man is free to, 256. though not
practiced remains to be mortified,
271. beautiful picture of purity in,
ib.

Thought and language contrasted, or
remarked upon, 189, 203, 205.

Three Holy Children, the, 352. their
song, ib.

Time, shifting course of, 376. to he set
apart for labour, 493. for learning
Scripture by heart, ib. Christ is
before all, 568.

Times, specially assigned to different
employments, 494, 5. change of,
582.

Timothy, St. his example cited, 298. cir¬
cumcised by St. Paul, 390, 91. to
keep strength for bodily work, 488.

Tithes, paid by the Pharisees, 132.

Titus, St. not circumcised, and why, 39 1 .

Tobias, commended for burying the
dead,

Tongue, the, a member, and its words
acts, 440. not to be yielded to sin,
442.

Torture, to obtain testimony, 406, 645.
question of lying to escape, 407- to
be borne with love, 410.

Trades, honest, practised by St. Paul,
487. honestly practised, good, ib.
manual, suitable to preachers, 488.

Tradition, explainssome things implied
in Scripture, 49.

Trance, vision in, 632. for several
days, ib.

Transfiguration, beyond nature of
body, as what Christ did when risen,
178, 9.

Travel, in search of instruction, 694, 5.
to Holy Land, 595.

Tribulation, attends marriage, 318,
323.

INDEX.

655

Tribute, why paid by Christ, 227.

Trinity, The Holy, One God, 26, 32,
41. signified by ‘ of,’ ‘ in,’ and
‘ through,’ 26, 32. not Three Gods,
27, 32. illustrated by Fountain,
Iliver, and Draught, and by Root,
Trunk, and Boughs, ib. faith in,
required in Baptism, 72. doctrine of
The, 90. works of, ascribed to the
Holy Ghost, 111. doctrine of The,
172. silent contemplation of the mys¬
tery, one of the joys of heaven, 235.
doctrine of The, 573, 4.

Tritheism , 172.

Troas, breaking bread at, the Eu¬
charist, 494, 5.

Troubles , (see Tribulation.')

Truth , The Son called The, 18. Holy
Ghost leads to, 31. beauty of, 96.
spoken with lying intent is a lie, 97.
not to be despaired of, 99. none can
know, while living wickedly, 172. The,
may not be thought to have lied,
1 78. knowledge of, to be increased
as we grow in love, 186. of every
statement in Scripture, 3i9. excess
in loving, safer, 383. may be spoken
in order to deceive, 385. comprises
every eternal good, 395. eternal,
distinguished from ordinary, 403,
419, 421. notion of keeping 1 in the
heart,’ 412, 13, 438. love of, allows
not false witness, 417. must be in
the mouth for man, 417, 428. in
doctrine injured by a lie, 421. union
with the Eternal, ib. intimated in
words and Sacraments, 422. may be
preferred to every thing external,
422, 463. not to be wronged in de¬
fending it, 427. every lie contrary to,
429. to be kept with those without,
438. some to be concealed from
aliens, 439. nothing against it ‘just,’
457. children of the Church, chil¬
dren of, 460. provoked by systema¬
tised falsehood, 464. supremacy of,
involuntarily acknowledged, ib. can¬
not teach lying, 465. defended by,
examples of chastity, 466, 7. as the
sun, gives chastity her light, 467.
weak eyes see not beauty of, ib. what
He says of Himself, 567. St. Aug.’s
early love of, 578. not measured by
senses, ib. easy to claim, hard to
find, ib. belief prepares for behold¬
ing, 578,581, 610. search after, 592,
&c. suppose claimed by some, 593. if
with few, hard to find them, 593, 4.
itself believed by the blessed, 605.
lovers of, believe authority, ib. op¬
posed by attacking science or faith,
ib. why made hard to discover, 608.

God is, 612. state of mind needful
for seeking, 618.

Tullius , (see Cicero .)

Tumult, speech of the heart called,
413.

Twins , often taken for each other, 99.

Type , the ark a type of the Cross, 222,
239. the “ sacrament of the flood,”
ib. the flood exhibits the final judg¬
ment: the ark, the Church: Noah
and his family the setting free of the
saints, 222. Jacob, a type in the
manner of his birth, 192, 224. the
Jewish people clearly prefigured the
future Church of Christ, 223. the
flood, and the crossing the Red sea,
a type of baptism, 224. Moses’ rod
a type of the cross, 224. the passover
typical of Christ’s passion, 224, 225.
the Jewish Law all typical, 225.
understood by the ancient saints, ib.
the land of promise full of typical
teaching, 226. Babylon typical,
226, 227. the 70 years’ captivity
typical, 227- the old Law and Pente¬
cost, a type of the new, 231. appli¬
cation of the Three Holy Children,
352. woman, of what, 575.

Typical, meaning of many wives, 295.
one wife, ib. view of impurity, 297.

Unbelief, not the only sin of the Jews,
73. leaves men without an advocate,
75. may be spared if impenitence
may, 76.

Unchastity, a deadly sin, 70. manifest,
if continued in, a bar to baptism, ib.

Uncircumcision not to be feigned, 483.

Unclean, who are, 131.

Understanding, quick, God’s gift, 565.
faith goes before, 566. distinguished
from belief and opinion, 603. is by
reason, 694. now known by multi¬
tudes to be the way of knowing God,
615.

Unions, three spoken of by the Apostle,
263.

I7n/(y,numerical,ofDivineEssencehard
to illustrate, 28, n. of the Church,
broken by some in hasty zeal, 41.
‘ power of godliness’ lies much in,
183. in Godhead illustrated by that
of souls united, 565. but imperfectly,
since they are still many, 566.

Unity of communion, how severed, 201 .

Unmarried, may mean widows, 354,
persons, * think of things of the Lord.’

656

INDEX.

357. should give Christ what they
reserve from a consort, 374. exhorted
to forbear marriage, 3S0.

Unwilling continence estimated, 334.

Vnlentinian , St. Ambrose on death of,
141, note p.

Veil of ScriDture, 195. of Moses, of the
Nazarite, 513. done away in Christ,
586.

Veils, men not to wear, 514. why, 515.

Vengeance , less kingly than forbear¬
ance, 547, 8.

Venial, (see Sin.)

Ventilare , 585.

Vice can use the instruments of virtue,
546.

Vine, Christ compared to, 575.

Violence, not consented to, corrupts not,
394, 446. lying to escape, wrong,
394. not to be evaded by sin, 397.
one suffering, should refuse pleasure,
421.

Virgil, quoted, 89, 91, 94, 99, 113.
519, 687, 595. a better poet than
Lucan, 89. grammarians expected
to find good sense in, 591. Alexis in
Bucolics of, some expound allego¬
rically, 595.

Virgin, (see Man/.) God most fitly
born of a, 6. birth of a, not Christ’s
only distinction, 185, how we know
Christ was born of a,l 75,6. blessed, her
perpetual virginity, 229. the blessed,
284. the blessed, a type and pattern,

309. what was her highest blessed¬
ness, 309, 311. had vowed virginity,

310. was born of Christ, 311. how
both a Mother and a Virgin, 311.

Virginal chastity above marriage, 320.

Virginity, some placed on a level with
marriage, 41. preferred to marriage,
275, 302, 320. (see Continence.) is
angelic, 283, 315. of the impious
inferior to the marriage of the just,
284. the greater of two goods, 302.
to be guarded by humility, 306. that
of the blessed Virgin, 310. should be
free, ib. a good, for the sake of the
future life, 315, 316, 320, 323. a
higher state than marriage, 320. is
the surmounting the good of mar¬
riage, 322. its joys in heaven, 327,
328. the gift of God, 341. its fruits
hundred-fold, 344. inferior to mar¬
tyrdom, 346. preferred by St. Paul

to conjugal faith, 355. goodness of,
makes not marriage evil, 356. of
children, a compensation to parents,
361, 368. forsaking, after profession
is sinful, 361, 2. of the Church, 364.
hard questious about, 369. rank of,
ib. St. Aug.’s book on, 369, 381.
vow of recommended, 375, 4. of
St. Mary ever enduring, 287.

Virgins brought to Christ every where,
7. all holy ones are Mothers of
Christ, 311. rich, how they may give
birth to members of Christ, 313.
distinguished from sacred Virgins,
314, no “ command'’ concerning,
316. have peculiar joys in heaven,
327, 328. follow the Lamb, 328, 329.
need humility, 331. unfeigned, 344.
their grounds for loving God, 340, 34 1 .
may be less fit than married women
for martyrdom, 344. humbled by the
thought of martyrdom, 346. en¬
couragement to, 350. cautions to,
ib. should love the fairness of Christ,
351. must spend their love on Christ,
ib. ought to love greatly, 352. dis¬
tinguished from the • unmarried,’
354. included under the term, 365.
before widows in the kingdom, 374.
special song of, 375.

Virtue, what patieuce is a, 544. in¬
struments of, not to be yielded to
vice, 546.

Virtues of the soul may exist unseen
in habit, 298, 299.

Visible and invisible creation, 564.

Visions, sometimes mistaken for reali¬
ties, 99. caused by Angels, 121. of
the waking, 532. (see Apparitions.)
in trances, ib. (see Apparitions.) of
the unseen world, 533.

Volusianns, letter of S. Aug. to, 188.

Vow, freely made, makes what was
lawful unlawful, 357. wrong to desire
to revoke, 362. marriage after, is not
adultery, 363, 4. but yet is worse,
364. of continence recommended,
373. a protection, 377. marriage to
Christ by, 363. more laudable be¬
cause not required, 364.

Votes of continence, 330.

Wages, paid for service, not given, 160-
Want of necessaries does not break the
spirit of the good, 622.

Warfare of the Christian life, 250,260,
261.

INDEX.

657

M ’’ashing, once for all in Baptism,
daily, in prayer, 575.

Watchings , use of, 378.

Water , river, fountain, and draught,
one, 27. one in three cups, 28. (see
Birds.) changed into wine, 612.

Weakness of man, taken on Him by
the Son of God, 169.

Wedlock , (see Marriage.)

Wells, those called, who know Christ,
79.

Whirling about by false doctrine, 514.

Wicked , (see Sinners, Sin,) to be se¬
parated from in spirit, 14. men, left
to punish themselves, 165. enume¬
ration of, 236. their lives prolonged,
238.

Wickedness, part of God in grave of,
according to Manichees, 163. is in
action, what error is in knowledge,
172. excludes knowledgeof the truth,

172.

Wicked persons, must be endured in
the Church, 199, 241. (see Church.)
Widowed chastity, above marriage,
320.

Widowed continence, its rank, 345.

Widoxchood, forsaking, after profession
is a sin, 361, 2. this not adultery, but
worse, 363, 4. long and early, greater
test of continence, 366, 7. prayer
and fasting make better, 367. hard
questions about, 369. rank df, ib.

Widows, marrying again not adulterous,
185. their continence, 345. Fourth
Council of Carthage forbade (pro¬
fessed widows) to marry again, 353.
may be called ‘ unmarried,’ 354.
better among the members of Christ
than married women, 355. may marry
again, as Kuth, 356. more blessed if
not, as Anna, 356, 366, 373. not
therefore better than Ruth herself,
359. do better in not marrying now
Christ is come, 360. having family,
have no good reason to marry, 361.
what they should do according to
their ability, 362. desiring to marry,
why blamed by St. Paul, ib. merits
of, in different cases compared, 366, 7.
luxurious living of, condemned, 367,
377. humility an ornament to, 367,
370. alms help their prayers, 378.
to draw others to like profession,
380.

Wife, (see Husband ,) may be a tempter
to sin, 64. why the Apostle sets be¬
fore her no pattern, 263. (see Mar¬
riage.) why created out of husband,
275. many allowed once, why, 294,
295. only one belongs to a steward
of the Church, 295. and woman,
Greek word ambiguous, 476.

Will, (see Mind, Freewill,) an evil,
cannot produce good works, 94.
makes lying worse than most errors,
96. to deceive, essential to a lie,

101. of mutable beings cause of evil,

102. free, man gifted with, ib. will
required for faith, hope, and charity,
106. insufficient without mercy of
God.ib. good, precedes not the grace
that gives it, ib. of man, can be
changed by God, 143. of God, loved
Jacob freely, hated Esau justly, 143,
4. of the creature, made to fulfil the
Creator's, 145, 6. good or evil may
concur, or not with God’s good, 146.
man created with free, 148. will be
free when it cannot turn to ill, 149.
of God, done in Heaven and Earth,
154. there must be, to do wrong,
167- of man, the cause of sin, 168.
of man, created free, ib. of man, ad¬
monished and healed by grace, 371.
free, made too much of, by some,
372, 3. if man works on, much more
does God, 373. God not lost but by,
549. free, of man, gets not patience
by itself, 551. why it produces hard¬
ness, yet not true patience, 552, 3.
evil, made frantic by devilish incite¬
ment, 558. the devil became devil
by his own, ib. pleasure in creature
a known motive to, ib. has not love
of God, but by His gift, 559. of God,
always done, 564. true submission of,
to God, 571.

Wills, forgery of, 441.

Wisdom, God The Son called, 18. or-
dereth all things, 19. assumed rea¬
sonable soul as well as body, 22.
unchangeable, 29. our Lord called,
86. Christ is, not merely partaker of,
175. of God, took Man’s nature, 613.
Book of, misinterpreted, 74. Chris¬
tian, 85. all, is from God, 86. is piety,
ib. none in refusing assent to what
is certain, 100. is God’s gift, 343,
372. patience handmaid of, 546. true
and false, true from God, 552. to he
found in true religion, 592. implies
knowledge concerning God and man,
606. he who has not, knows not, 608.
prayer to God for, 612.

Wise, who are, 606. fools must follow
them, 607. how are fools to find
them, 607, 8. are brought near to
God, 612.

Witchcraft, not to be detected by
witchcraft 469.

Witness, false, forbidden, 388, 404,
407. question if lawful to save life,
397. about God or Christ, 397, 404.
definition of, 404, 5. incompatible
with love of truth, 417. implies one

U U

658

INDEX.

who has a right to hear, ib. false,
might seem expedient at times, 441,

Wolves, in sheep’s clothing, 436. sheep
not to wear theirs, 437. to be known
by their fruits, ib.

Woman, honoured in the Blessed Vir¬
gin, 22. glorified in Christ’s birth,
1/0, 177* how we know Christ was
horn of a, 176. insult offered to the
sun by a, 590.

Women, cow, compared to the holy
women of old, 293, 303. accompanied
and supported the Apostles, 476. and
our Lord, 476, 477. figure the con-
cupiscential part ot the mind, 575.

Wood, root, trunk, and branch, one, 27.

"Word, The, all things created by, 18.
Son so called, as making known the
Father, 19. of God begotten, not
like ours made, ib. assumed entire
Man, 22. assumed body by means of
Soul and Spirit, 23. thus more se¬
parate from frailty, ib. The, equal
with the Father, 108. Ide who duly
‘ receives,’ loves truth, 418.

Words, meant to convey knowledge,
101. (see Life, Month.) are the be¬
ginning of works, 244, 246. are
deeds, 440. use of Greek, 582.

Work, (see Action ,) evil, not made
good by motive, 441. to refuse, as
wrong an error, 496.

Working, understood of labou'ing in
spiritual things enjoined by the Apo¬
stle, 471.

Works, good, some severed from faith,
37. dead, condemned, 48, 65. good,
follow justification, 57. of man, not
able to restore men, 104. good, of

believers, 105. future, not excluded
from the ground of God’s love to His
Saints, 143. eternal life the reward
of, 150. not rightly done unless done
through love, 157. are preceded by
thoughts, 246, 247. and Faith, 271.
good, a better portion than children,
375,6 precede not election, 555, 57.

World, pollution of, to be shunned, 79.
renounced in words by all at Bap¬
tism, 83. put for mankind, 102. the,
not called Son of God, 111. how
formed according to Manichees, 162.
love of, is wickedness, 172. neither
desire nor fear of, consistent with
‘perfect love,’ 186. spirit of this,
puffs up, 371. cares of, lower married
holiness, 374. passing away, a reason
against marrying, 376. waits for the
number of Saints, 380. trials of, re¬
quire patience, 547. love of, produces
worldly endurance, 553, 555, 55 7.
lust comes of, but also of man’s will,
555. name of, includes man, ib.
Apostles were once of, ib.

Wounds of Christ, 351.

Wrath, in God no passion, 543.

Writers, three ways to err in using,
587. sense of, often hard to see
clearly, 589.

Zacchccus and Goliath compared, 302,
336.

INDEX OF TEXTS

GENESIS.

xxxii.

24.

122

xx xviii.

14—18.

456

27—30.

224

i — iii.

564

xlii.

449

191

xlvi.

27.

252

27.

229

xlvii.

30.

521

28.

276

31.

91, 165

197,

359

ii.

-3.

218

21,

22.

221

275

EXODUS.

iii.

14.

161

17—20.

458

19.

ib.

19, 20.

388

vi.

222

iii.

22.

228

xii.

231

vii.

ix.

10.

521

15.

ib.

xvii.

228

xiv.

21, 22.

xviii.

122

xviii.

114

15.

388

xix.

1-16.

231

20.

135

XX.

1—17.

xix.

122

3—5.

6—11.

461

12.

417

396,

443

13.

330,

407

26.

14.

157,

330

XX.

448

15.

404

12.

ib.

16. 388,

404,

407

xxi.

10.

660

xxiv.

12.

225

12.

303,

560

xxxi.

18.

ib.

xxii.

12.

296

xxxii.

114

18.

5, 8

31.

ib.

xxiii.

521

xxxiii.

19.

557

xxiv.

448

xxxiv.

33.

513

-4.

297

XXV.

561

10.

521

26.

192

224

LEVITICUS.

XXVI.

448

xxvii.

16-

-19.

450

19.

388

xix.

18.

393

U u 2

660

INDEX OF TEXTS

NUMBERS.

vi. 5.

613

xiv. 33.

225

xix. 11.

298

xxi. 7. LXX.

113

xxv. 5—8.

DEUTERONOMY

v. 9.

114

vi. 4.

xxiii. 24, 25.

501

xxiv. 1 .

283

xxv. 5 — 10.

300,

360

xxix. 5.

225,

277

xxxiv. 5.

537

JOSHUA.

]').

458

vi. 25.

ib.

JUDGES.

ix. 8 — 15.

455

1 SAMUEL.

xxi. 13.

449

xxv. 22 — 35.

445

xxviii. 11 — 19.

537

2 SAMUEL.

^ ii. 5.

528

xvi. 5 — 12.

547

1 KINGS.

ii. 38. LXX.

573

xiii. 21, 22.

526

2 KINGS.

x. 31.

429

xxii. 18 — 20.

535

JOB.

i. 8. 298

21. Lat. from LXX. 570, 1

ii. 9.ib.

10.

vii. 1. LXX.
xiv. 1.
xxv. 4.
xxviii. 28.

571
550, 572
340, 347
107
347

86, LXX. 243.

PSALMS.

i. 1.

513

493

168

ii. 7.

9, 116, 181

9, 181

11.

340

iv. 8.

v. 3.

392, 417, 557

6. 389, 392,

407, 416, 427

417, 427

vi. 7-

445

viii. 4.

657

162

ix. 18.

551, 561

24.

512

x. 3.

134, 512, 546

xi. 5.

61, 132

xiii. 6.

493

xiv. 1.

246

552

xv. 2.

412, 428, 438

xvi. 2.

652

xviii. 13.

162

44.

454

xix. 3, 4.

343

338

xx. 8.

192

xxii. 1.

572

16, 17, 18.

27, 28.

ib.

xxiii. 6.

106

xxv. 15.

341

xxvii. 1.

136

339

ib.

10.

535

12.

456

xxx. 6, 7.

273

xxxi. 19.

163

22.

454

xxxiv. 8.

168

14.

25 7

INDEX OF TEXTS. 661

xxxvi. 3.

473

7—9.

168

558

11.

350

xxxvii. 23.

342

xxxviii. 9.

125

xxxix. 3.

509

xli. 4.

74, 258

6—8.

9, 10.

ib.

xlii. 1.

168

xliii. 1.

119

xlv. 1, Vulg.

328

314, 337, 374

6—17.

13.

374

xlvi. 8.

xlviii. 1.

45, 283

1. 15.

507

li. 5.

115, 337

10.

105

17.

125, 213

liv. 1.

119

18.

215

Iv. 5.

445

lvi. 7. LXX.

556

lviii. 1.

180

lix. 9.

350

10.

106, 133

11.

12, 557

lxii. 5.

552, 559

Ixv. 2.

251

lxvi. 4.

272

cxix. 142.

457

cxxi. 2.

cxxiii. 4.

551

cxxvii. 1.

341

cxxxviii. 3. LXX.

276

332

cxxxix. 7-

339

cxli. 3.

243, 254, 342

244, ib. ib.

exlvi. 8.

343

cxlviii. 2.

121

219

PROVERBS.

iii. 11, 12.

551

viii. 22.

35. LXX.

106, 149

xix. 21.

212

xx. 9.

347

xxix. 27. LXX. Vulg.

418,

460, 467

xxxi. 27. LXX.

ECCLESIASTES,
iii. 5. 289, 361

SONG OF SOLOMON.

lxxv.

552

559

•

7, 508

571

608

lxxvii.

152

ii.

lxxix.

2, 3.

620

— .

11.

215

lxxxii.

lxxxiv.

339

ISAIAH.

459

lxxxv.

12.

249

ii.

498

lxxxviii.

157

135

xc.

107

20.

92, 98

xciv.

19.

267

vii.

LXX.

16, 172

xcvi.

327

14.

6, 8

330

xi.

559

ci.

141,

534

xiv.

12.

184

ciii.

258

xxvi.

18.

LXX.

338

258,

266

xxviii.

16.

232

cviii.

xl.

116

cxi.

2. V ule.

145

-8.

216

cxiii.

120

liii.

374

11. Vulg.

148

225

cxv.

141,

148

569

cxvi.

11.

467

lvi.

340, 349

12.

568

324, 326

15.

460,

520

324, 326, 330

cxviii.

22.

232

lxiii.

569

cxix.

4—6.

342

16.

535, 536

133.

253

lxvi.

340, 349

662

INDEX OF TEXTb,

TOBIT.

JEREMIAH.

xvi. 19.
•20.

xvii. 5.
xxv. 12.

xxix. 5-

9, 10
10

154, 251, 552
227
226

ii. 7.
xii. 12.

WISDOM.

521

ib.

EZEKIEL.

xviii. 2. 114

4. 444

xxxvi. 26. 44S

DANIEL.

ii. 47. 226

iii. 29. ib.

vi. 26. ib.

i. 1.

169

6—11.

393, 413

11.

3S9, 393, 412

ii. 23.

168

vi. 24.

vii. 16.

373

27.

viii. 1.

21.

243, 269, 372

ix. 15.

124, 139. 261

xi. 17.

20.

104, 156

xv. 2.

HOSEA.

iv. 8.
ri. 6.

ii. 32.

JOEL.

JONAH.

112

213

222

HABAKKUK.
ii. 4. 16, 99, 156, 556

ZEPHANIAH.
ii. 11. 10

ZECHARIAH.
i. 9. 121

ECCLESIASTICUS.

i. 1.

ii. 1 — 5.

14.

iii. 18.

22.

30.

x. 12.
xv. 20.
xix. 1.
xxvii. 5.
xxx. 23. V ulp,

551

550

306, 331, 333, 343
541
213
35
128
463
127
131

xxxvii. 16. LXX.
xl. 1.
xlvi. 20.

244

125

537

SONG OF THE THREE HOLY
CHILDREN.

ver. 65.

SUSANNA.

ver. 22.
23.

352

284
284, 321

MALACHI.

BEL AND THE DRAGON.

i. 2,3.

143

ver. 41.

226

INDEX OF TEXTS. M3

2 MACCABEES,
xii. 34. 519

ST. MATTHEW.

'i.

17.

229

18 — 25.

176

20.

110, 121

23.

ii.

20.

114

iii.

116

7, 8.

12.

218

13.

116

16.

176

iv.

19.

3—10.

329

331

33, 186

10.

548

11, 12.

379

20.

22, 23.

134

27.

157

32.

281

34.

411, 418

37. 96,

101,174,389,411 459

39.

410

40.

134

44.

107, 129

9—12.

129

9—13.

154

12.

81,101,134,136,253,

256,258,266,347,575

13.

136, 258, 371

14.

130

15.

33, 130

19—22.

506

24.

25— 34.

26— 30.
26.

30.

31.

34.

vii. 1 .

15.

16.

18.

21, 22.

viii. 5.

10.

11.

162,

507, 565
471
167
500, 502
574
41 1

411 , 502, 507
180
182
40

107, 155
609
437
94, 437
94
236
332

336, 612

612 j

332 i
307 I

viii. 19, 20.

349

29.

ix. 11.

336

13.

ib.

15.

311

16, 17.

x. 7 — 10.

477

10.

412

11.

16.

232,4 37

19, 20.

473

22.

273, 376

23.

507

28. 178,393

,519,525,528

28—30.

520

29, 30.

167

33,

435

40—42.

506

xi. 12.

18.

299

19.

299, 300

21.

141

25—29.

335

27, 28.

349

28.

176

329, 335

30.

186

xii. 1,2.

501

3, 4.

582

33.

35.

39, 40.

584

45.

80, 272

46—50.

309

48.

xiii. 8.

346

25.

29.

30.

40. 548

39.

47—50.

55.

487

xiv. 3, 4.

25.

178

29.

ib.

30.

184

XV. 11.

245

16—20.

414

17—20.

245

22—28.

332

27.

28.

xvi. 16, 17.

18.

575

19.

184

23.

146

xvii. 2.

178

537

26, 27.

227

xviii. 1 — 3.

333

340

15—18.

6(34

INDEX OF TEXTS

xviii. 15.

i. 32.

170

xix. 8.

283, 582

34.

310

38, 277, 317

35.

110

10—12.

324

42.

148

11.

243, 362, 380

ii. 36.

366

12.

290,

299,300, 309,

37.

284,366

313,

330, 337, 380

iii. 4.

116

16-21.

251

17.

56, 83

12—14.

17—19.

13.

19.

551

22.

116

21.

345, 503

vi. 30.

134

26.

178

vii. 6, 7.

332

xx. 9, 10.

327

36.

340

21, 22.

333

37.

336

22.

344

38.

336, 338

xxi. 31.

336

47.

338, 340

xxii. 10.

viii. 1 — 3.

476

27.

132

346

29.

365

21.

30.

24, 185, 365

45.

454

37.

33, 132

ix. 3.

412

37—40.

51, 230, 241

x. 1—7.

477, 497

39.

33, 393

412

40.

74, 157, 194

ib.

xxiii. 2.

27.

132

81, 511

30—35.

329

30—37.

438

15.

80, 212

35.

330,476, 497

26.

132, 245

39.

210

37.

142, 205

xi. 2.

164

xxiv. 12.

340

20.

225

31.

347

27, 28.

309

xxv. 4.

343

37—41.

130

14—30.

41.

129, 130

21.

167

42.

132, 148

26, 27.

213

xii. 4. 178,519,520,625.529

32.

119

520

33.

25, 119, 179

35, 36.

257, 327

34.

218, 573

xiii. 28—30.

450

34—36.

128

29.

548

41.

61, 218, 573

xiv. 16.

41—43.

128

xv. 1 1—32.

455

44.

24.

124

46.

61, 153

xvi. 3.

489

xxvi. 7 — 13.

522

19—22.

521

41.

371

22.

537

49.

548

24—29.

536

52.

182

xvii. 21.

75.

184

xviii. 10 — 14.

338

11—14.

332

13.

336

ST. MARK.

xix. 2—8.

ib.

41.

329

i. 24, 25.

xx. 35.

365

ix. 44.

161 1

36. 104,123,235,240,366

xxi. 18.

519, 520, 647

19.

646

ST. LUKE

xxii. 61.

136

xxiii. 34.

11, 329

i. 27.

284 •

xxiv. 28.

454

28.

109, 284

39.

15, 139, 178, 264

30.

109

49.

181

INDEX OF TEXTS. 665

ST. JOHN.

i. 1.

29, 108, 173

3. 19,

, 111, 168, 173

21, 147

12.

351

14. 20, 108,

109, 169, 173,

251, 337

16.

150

17.

156

29.

337

32.

176

47.

460

ii. 2.

277

22, 173

7—9.

612

19.

120

iii. 5.

81, 128

157

13.

179

18.

76, 180

21.

417

36.

107, 153

iv. 24.

34.

329

v. 14.

19.

567

28, 29.

vi. 38.

338

67.

207

vii. 24.

180

viii. 23.

555

36.

105

44.

252

x. 30.

29, 108

xi. 7—9.

612

34.

454

xii. 6.

411, 502, 548

31.

160

xiii. 1 — 17-

333

338

16.

349

23.

266

29.

548

xiv. 1.

612

327

18, 130, 374

28.

29, 108

x?. 2.

233

12.

393

13.

158, 393

15.

180

xvi. 12.

180, 447

13.

15.

567

23.

507

33.

161

xvii. 2.

251

xviii. 22, 23.

410

xix. 23, 24.

xix. 26, 27.

38.

522

41.

xx. 17.

26.

178

xxi. 6 — 11.

179

15.

559

17.

184

ACTS OF THE

HOLY

APOSTLES.

i. 11.

ii. 1—11.

181,

231

2—4.

584

31, 238,

584

38—41.

39.

498

40.

44.

232, 345,

489

45.

497

iv. 32—35.

232

32. 294, 345,

489, 504,

566

34.

232,

497

v. 15.

231

vii. 47, 48.

574

viii. 1, 4.

232

20.

112

35—38.

ix. 12.

540

25.

507

xi. 28—30.

411, 500,

502

xii. 9.

xiii. 2.

497

33.

xv. 9.

131

xvi. 1 — 3.

391

xvii. 17, 18, 21.

495

xviii. 1 — 3.

ib.

xx. 7.

494

33—35.

486

xxi. 10—12.

146

xxiii. 3.

410

ROMANS.

i. 1.

502

111, 168

17.

16,

99, 104, 156
25

23.

25.

555

26, 27.

287

30.

206

ii. 4.

207, 238

207

11.

207

12.

25.

390, 483

gug

INDEX OF TEXTS

iii.

427, 467

x. 10. 16, 151,

429,

437, 563

57, 427, 458

14.

19.

145

si. 5, 6.

55 5

20.

108, 248, 251

17, 18.

308

28.

20.

338

39, 343

iv.

555

23.

184

15.

76, 248

36.

,32,172

17.

104

xii. 1.

265

3—5.

166

354, 365

5. 30

57, 74, 155, 157,

4—6.

355

553, 559

10.

347

556

12.

559

8, 9.

131

16.

228, 313

8—10.

31, 193

xiii. 1.

252

9, 10.

107

1—7.

22 7

12.

102, 114

10.

73, 193

16.

131

xiv. 3.

180

16—18.

116

429

20. 57, 117, 156, 248, 336

157

vi.

1-3.

117

21.

118

23.

268

ib.

xv. 3.

338

4—11.

117

193

19.

72, 487

363, 570, 572

25—27.

490

12.

246. 249, 272
246, 249, 272. 442

27.

498

13.

xvi. 18.

485

14„

249, 252

19.

23.

150, 262

vii.

76, 248

17.

18.

270

247, 259, 260, 262

1 CORINTHIANS

22, 23.

248

23.

262

i. 13.

266

25.

34, 259

14—16.

viii

112

20.

10.

261

24.

18, 173

12.

249

25.

13.

249. 252, 3

27—29.

498

14. 107

,124, 249,263,270

30.

266, 556

15.

31, 339, 561

31.

144,

273, 556

18.

544

ii. 2.

22.

339

23—25.

547

190, 218

24, 25.

12.

370

31.

122

14.

32.

122, 193

iii. 1,2,3.

266

35—39.

554

252, 379

IX. 1.

411

5—10.

472

559

373

192, 226

228

7,8.

560

11.

87, 126

11—13.

143

11—15.

38, 59

14.

341

12.

126

14—16.

143

13—15.

127

15, 16.

557

16.

120, 420

106

17.

420, 576

17—21.

144

22, 23.

18.

143

iv. 3.

379, 511

21.

160

157, 295

x. 3.

192, 248, 341

341, 370

556

15.

INDEX OF TEXTS.

007

1 -5.

39 t

32.

487

4, 5.

81 J

33.

379

52 !

xi.

164

9—13.

28, 29, 32

vi.

1—7.

133

513

4—6.

510 |

12.

264

9, 10.

54, 60, 66, 69, 126

14.

513

11.

54, 60

16, 17.

512

16. 37.61,120

,264,355,358

28, 29.

19.

120,

288, 358, 574

31, 32.

125,

267, 527

20.

358

xii.

53 7

vii.

157

7-10.

539

278, 281, 304

11.

341, 541

133

12.

264

133,

269, 290, 356

18.

265, 327

243

286, 341, 356

24—26.

265

354,

355, 357, 361

24.

574

9. 185,

286,

293, 299, 308,

31.

345

313, 361

xiii.

2".

38, 58, 60

10, 11.

282, 304, 317

61, 560

14.

288

331,

337, 553

15.

337

18—20.

390

553, 559

18.

483

283

25.

105, 315, 316

11.

514

26. 247

315,

316, 320, 322

12.

33,

123, 190

27.

317

18.

283

28. 286,

288,

295,317,319,

XV.

3,4.

320, 321, 322

15.

404

29—34.

65, 286

19.

324

29.

315, 361

26.

247

32. 127

305,

323, 338, 344

28.

29, 330

33.

127, 323

33.

300

34. 288,

301,

314,323, 355,

36—38.

574

358, 373

39, 40.

35.

357

41.

317,

327, 359

36.

286, 288, 295

42.

317, 327

37.

330

44.

24, 139

140, 259

38.

319, 322, 358

50.

15, 35, 139

39.

320, 356, 365

50—53.

185

40.

319

356, 358, 365

51. Vulg.

25, 166

1—7.

475

52.

25, 34, 36, 166

6—12.

496

53.

34, 327

489, 509

53—56.

467

7—10.

479

54.

259, 515

7—15.

476

. 55.

36, 247

167

56.

248

11.

490

xvi

. 1—4.

502

12—15.

480

13.

412, 480

14.

496

15.

481, 496

2 CORINTHIANS.

16, 17,

18.

482

19—21.

483

. 12.

379

20.

453

19.

174

22.

205

, 423, 453, 484

22.

168

24.

330

. 14.

165

26, 27.

164

15.

463

. 1-11.

410, 584

16.

424, 463

448

iii

. 6.

252

11.

193, 360

586

12.

340

10.

613

13.

346, 371, 425

16.

513, 586

668

INDEX OF TEXTS.

iv. 16.

17.

18.
v. 6.

10.

13. 14.

20,21.

vi. 7, 8.
10.

16.

viii. 1—21.

10.

21.

ix.

x. 12.

xi. 2.

7—12.

14.

26.

33.

xii. 4.

21.

7, 467,514
544
326
167
235
151,518
205
112
379
504
54
490
329
379
491, 492
205
305, 348
309, 315, 364
476
485
488
122
39
507
537
301
81

GALATIANS.

i. 10.

20.

ii. 3, 4.
9.

12.

13.

14.

16.

20.

24.

iii. 11.
24.

379
411, 425
391
497
390
390, 452
391, 425, 452
252
270
340
16
686

v. 16—18.

17.

19—21.
22, 23.
24.

vi. 1.

14.

15.

250

139, 156, 247, 257,
262,265
60, 69, 250, 269
250
118,251
447, 453
418
412, 489
60
105

EPHESIANS.

. 6.

21, 24

10.

123

ii.

164

,107:

, 143

180

566

-10.

105;

, 341

iii.

17.

63,

, 186

18,

19.

186

iv.

13,

14.

514

21-

-24.

515

22-

-24.

25.

389

, 428,

, 438

28.

, 441,

487

162

12.

283

22-

-28.

263

24.

265

25-

-28.

262

29.

259,

262,

267,

526,

542,

547

vi.

12.

162

21.

164

PHILIPPIANS.

27.

514

i. 8.

411

28.

170, 514

15—18.

439

300

23.

292

29.

559

11.

134, 135

ii. 3.

347

19.

311

,29,

109

22.

585

6—8.

205

22-

-24. 410

20, 29,

109,

331

25.

226, 389, 459

24,

331,

333

26.

24,119,226,459.560

12.

339,

559

30.

560

13.

106,269,

339,

559

31.

16.

503

Y ulg. ib.

21.

604

391

iii. 14.

106

585

16, 16.

369

57,62, 73,90, 100,

20.

164

126, 155,313,561

iv. 7.

123

13.

8, 9.

379

16.

257, 260, 265

12.

299

INDEX OF TEXTS.

669

COLOSSIANS.

i. 15. 173

16. 121

18.

19, 20.

120, 192
123

ii. 3.

336

15.

161

Hi. 1,2.

271

1—4.

118, 270

165, 270

271

ib.

272

9, 10.

44, 515

1 THESSALONIANS.

ii. 5 — 7.

484

496

205

7—9.

486

487

iv. 5.

290

17.

276

2 THESSALONIANS.

iii. 6 — 12.

474

480, 487, 496

480

10.

471

12.

488, 511

13.

ib. 512

14, 15.

1 TIMOTHY.

i. 2.

488

157,191,193,285,312

9, 10.

289

9—11.

10, 11.

13.

80, 337, 435, 466

20.

39, 434

ii. 1, 2.

227

1—4.

148

142, 508

115, 150, 175

iii. 2.

295

iv. 4 .

326

v. 5.

367

289, 334, 367, 377

11.

334, 362

12.

ib. ib.

13.

ib. 499

v. 14. 185, 285, 361

15.

361

20.

23.

298, 488

vi. 10.

161

18, 19.

506

2 TTMOTHY.

ii. 3—6.

489

499,

508

264

13.

664

19.

207

25.

136,

342

iii. 5.

183

vi. 7,8.

160

TITUS.

i. 6.

295

15.

23, 131

iii. 13, 14.

485

HEBREWS.

i. 5.

9, 116

13.

121

ii. 1 1.

v. 5.

9, 116

14.

255, 465

vi. 1,2.

x. 38.

xi. 1.

xii. 3.

232

siii. 4.

283

JAMES.

i. 5.

343, 372

14.

258

17.

332, 341, 377, 552

ii. 14.

69, 60, 62, 126, 271

17.

59, 126

19.

69, 73, 90

20.

iii. 2.

134

15.

552

iv. 6.

335, 344

v. 11.

670

070

INDEX OF TEXTS

1 PETEK.

ii. 16. 78

21. 205,328,329

22. 329

iii. 1 — 7. 289

5—7. 358

9. 351

21. 60

iv. 1,2. 60

v. 8. 4-18

2 PETER.

ii. 4. 121

13, 14 79

1 7- 22. 78

19. 105, 156

iii. 11 — 18 68

1 JOHN.

i. 3.

8 — 10.

ii. 1,2.

3,4.

ii. 15.

61, 653

16.

553, 565

21.

458, 459. 464

iii. 1.

457

467

16.

193, 351

23.

iv. 8.

167, 349

10.

193, 557

16.

31, 32, 157, 554

18.

31, 338

20.

ver.

JUDE.

12.

REVELATION.

ii.

11.

140

448

xW.

1—5.

328

3, 4.

375

304, 348

348, 460

XX.

6, 14.

140

467

124, 266, 167
348
467
75, 348
74

THE KN I >.

BAXTER, PRINTER, OXFORD.

ERRATA.

Page 17. line 15. for these read there
35, note, for Eceles. read Ecclus.

185. line 31. mar. add 1 Cor. 15, 52.

ib. 34. mar. add 1 Cor. 15, 50.

283. 8 from end, for vanity (twice) read charity

360. 10 and 12 .for sensual read sexual

422. 6 from end, for thus read this

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OF THE

HOLY CATHOLIC CHURCH,

ANTERIOR TO THE DIVISION OF THE EAST AND WEST.

TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH,

WITH NOTICES OF THE RESPECTIVE FATHERS, AND BRIEF NOTES BY THE EDITORS,
WHERE REQUIRED, AND SUMMARIES OF CHAPTERS AND INDICES.

EDITED BY

The Rev. E. B. PUSEY, D.D.

Regius Professor of Hebrew , Canon of Christ Church , late Fellow of Oriel College .

The Rev. JOHN KEBLE, M.A.

Professor of Poetry , late Fellow of Oriel College .

The Rev. C. MARRIOTT, M.A.

Fellow of Oriel College.

A Publication, answering to the above title, appeared to the Editors
calculated to answer many and important ends, and to supply considerable
wants, some peculiar to our own Church and times, others more general.

Their chief grounds for thinking it very desirable were such as the fol¬
lowing: —

1. The great intrinsic value of many of the works of the Fathers, which
are, at present, inaccessible, except to such as have large libraries, and are
familiar with the languages in which they are written ; and this the more,
since a mere general acquaintance with the language will not enable a
person to read with ease many of the Fathers. E. g. Knowledge of
Latin alone will not suffice to read Tertullian: and in cases less strong,
ecclesiastical language and peculiarity of style will often present consider¬
able difficulties at first.

2. The desirableness of bringing together select works of different
Fathers. Many who would wish to become acquainted with the Fathers,
know not where to begin ; and scarcely any have the means to procure any
great number of their works. Editions of the whole works of a Father,
(such as we for the most part have,) are obviously calculated for divines,
not for private individuals : they furnish more of the works of each Father
than most require, and their expense precludes the acquisition of others.

3. The increased demand for sacred reading. The Clergy of one period
are obviously unequal to meet demands so rapid, and those of our day have
additional hindrances, from the great increased amount of practical duties.
Where so much is to be produced, there is of necessity great danger that

A 2

much will not be so mature as, on these subjects, is especially to be desired.
Our occupations do not leave time for mature thought.

4. Every body of Christians has a peculiar character, which tends to
make them look upon the system of faith, committed to us, on a particular
side ; and so, if they carry it on by themselves, they insensibly contract its
limits and depth, and virtually lose a great deal of what they think that
they hold. While the system of the Church, as expressed by her Creeds
and Liturgy, remains the same, that of her members will gradually become
contracted and shallow, unless continually enlarged and refreshed. In
ancient times this tendency was remedied by the constant living intercourse
between the several branches of the Catholic Church, by the circulation of
the writings of the Fathers of the several Churches, and, in part, by the
present method — translation. We virtually acknowledge the necessity of
such accessions by our importations from Germany and America; but the
circumstances of Germany render mere translation unadvisable, and most
of the American Theology proceeds front bodies who have altered the doc¬
trine of the Sacraments.

5. The peculiar advantages of the Fathers in resisting heretical errors,
in that they had to combat the errors in their original form, before men’s
minds were familiarized with them, and so risked partaking of them; and
alsoi n that they lived nearer to the Apostles.

6. The great comfort of being able to produce, out of Christian antiquity,
refutations of heresy, (such as the different shades of the Arian :) thereby
avoiding the necessity of discussing, ourselves, profane errors, which, on so
high mysteries, cannot be handled without pain, and rarely without injury
to our own minds.

7. The advantage which some of the Fathers (e. g. St. Chrysostom)
possessed as Commentators on the New Testament, from speaking its lan¬
guage.

8. The value of having an ocular testimony of the existence of Catholic
verity, and Catholic agreement; that truth is not merely what a man
troweth ; that the Church once was one, and spake one language; and
that the present unhappy divisions are not necessary and unavoidable.

9. The circumstance that the Anglican branch of the Church Catholic
is founded upon Holy Scripture and the agreement of the Universal Church;
and that therefore the knowledge of Christian antiquity is necessary in
order to understand and maintain her doctrines, and especially her Creeds
and her Liturgy.

10. The importance, at the present crisis, of exhibiting the real practical
value of Catholic Antiquity, which is disparaged by Romanists in order to
make way for the later Councils, and by others in behalf of modern and
private interpretations of Holy Scripture. The character of Catholic anti¬
quity, and of the scheme of salvation, as set forth therein, cannot be ap¬
preciated through the broken sentences of the Fathers, which men pick up
out of controversial diiinity.

1 I . The great danger in which Romanists are of lapsing into secret infi¬
delity, not seeing how to escape from the palpable errors of their own
Church, without falling into the opposite errors of Ultra-Protestants. It
appeared an act of especial charity to point out to such of them as are dissa¬
tisfied with the state of their own Church, a body of ancient Catholic truth,
free from the errors, alike of modern Rome and of Ultra- Protestantism.

12. Gratitude to Almighty God, who has raised up these great lights
in the Church of Christ, and set them there for its benefit in all times.

EXTRACTS FROM THE PLAN OF THE WORK.

I. The subjects of the several treatises to be published shall mainly be. Doctrine,
Practice, Exposition of Holy Scripture, Refutation of Heresy, or History.

8. The Editors hold themselves responsible for the selection of the several treatises
to be translated, as also for the faithfulness of the translations.

II. The originals of the works translated shall be printed*. It would be well,
therefore, if Subscribers would specify, if they wish for the originals, either with or
without the translations.

12. It is understood that subscriptions continue, until it be intimated that they are
discontinued, and that they extend, under ordinary circumstances, to the end of each
year.

14. Not more than four volumes to appear for each year : the price to Subscribers not
to exceed 9s. for a closely printed 8vo of 400 pages; to the public it will be raised
one-fourth. When old Translations are revised, the price will be diminished.

* The object of publishing the originals has been steadily kept in view , though delayed by
difficulties, inseparable from the commencement of such an undertaking, as welt as bu sorrowful
dispensations. Collations of MSS. at Home, Paris, Munich, Vienna, Florence, Venice, have
now been in part obtained, in part are being made, for S. Chrysostom's Homilies on S. Paul, on
the Statues, S. Cyril oj Jerusalem, Macarius, T cr tuition , S.Creg. Nyss. §c.

RIV1NGTONS, LONDON; J. H. PARKER, OXFORD.

Works already published.

A THAN ASHJS, S.

.On the Nicene Definition,/
Councils of Ariminum and v,
Seleucia, and the Oration
against the Atians

Rev. J. II. Newman , B.D. Fellow of Oriel.

Historical Documents . Rev. M. Atkinson, M.A • Fellow of Lincoln .

AUGUSTINE, S . Confessions . . . Old Translation , revised by E. B. Pusey, D.B.

Hment,e* vol's.'* N*”' !*’'* J R G- MacmuUm, M.A. Fellow ofC.C.C.

Prartir.il Treatises 4 Fcv- ('m ,J Cornish, M.A. Fellow of Exeter.

Practical L realises . \Reo. //. Browne, M.A. St. Peter’s Coll. Camb.

Cl R1L,S. OF JERUSALEM Catechetical Discourses . Rev. R. IT’. Church, M.A. Fellow of Oriel •

CYPRIAN, S . Treatises, . lute Rev. C. Thornton , M.A. Christ Church.

Epistles . Rev. 11. Carry , M.A. Worcester College,

CHRYSOSTOM, S . Homilies onSt. Matthew, Partsl ,2. Rev. Sir G. Prevosl , M.A. Oriel.

I'eo. J. B. Morris, M A Fellow of Exeter.

On the Epistle to the Romans,
1 Corinthians, Galatians, Ephe¬
sians, Philippians, Colossians,
'Ihessalonians, 1 and 2 Timo¬
thy, Titus, and Philemon.

Rev. J. Medley , M.A. ( now d. R >. of Fredericton.)
Re v. II K. Cornish , 1 1 A late Ff Lit u of Exeter.

The Idle C. Wood, M.A. Oriel.

Rev. IV. ./. Co j eland, B D. Felbv of Trinity.

Rev. II . (J. Cotton , M.A. Sht ent o/ Ch. Ch.

Rev. J. A. Ashworth. M.A. Fellow of Bras*- nose.

Rev. J. Tweed, M.A. C.C.C. Camb.

Homilies on the Statues . Ret. E. Budg,

GREGORY, S. THE GREAT Magna Moralia, P. I. II.

PACIAN> s . E*and° Baptisin' °.n C. FI. CoUyns, M.A. Student of Ch. Ch.

TLRTULL1AN . Apologetic and Practical?

J realises

{ Rev. C. Dodgson , M.A. late Student of Ch • Ch*

In the Press.

AUGUSTINE, S . On the Psalms .

CHRYSOSTOM, S . On St. Matthew, Vol. 3 . Per. Sir G. Precast, M.A. Oriel.

On c Corinthian, . lien. J. A Ashworth, M.A. Fcllowof Brascnose .

Sermon, . Her. /I. F. Wilson, M.A. Uriel.

GREGORY, S. THEOLO- )
OUS, OE NAZI \ N / 1 M j

ORIGINALS.

AUGUSTINE, S . Confesgiones . Hen- B. Pusey, D.D.

CHRYSOSTOM, S . Horn, in Kp. 2. ad Cor . II. r. 7. T. Field, M.A. Trinity Coll. Camb.

In the Press.

. Horn, in Ep. 1. ad Cor . Her. T. T. Field , M.A. Trinity Coll. Camb.

CHRYSOSTOM, S. .

Preparing for Publication.

ACTS of early MARTY RS • . (Genuine) . . .

AMBROSE, S . ..On the Psalms .

On St. Luke . .par tig by the lata S. I. Wood. M.A. Oriel.

Doctrinal Treatises .

Epistles . .partly by the late S. F. Wood , M.A. Oriel.

ATHANASIUS, S . Tracts on the Incarnation and i

II dy Spirit.

AUGUSTIN E, S . . . Anti- Pelagian Tracts .

Anti-Donatist Tracts .......

HnniilicsimSt.John’sGospel . .John G. Sheppard , M.A. Scholar oj' Wadhum.

- — — First)

Epistle . . \

| Rev. C. Daman, M.A. Fellow oj' Oriel.

Epistles
City of God

the Psalms .. ..Anonymous.

. Rev* //. tV. Wilberforee , M.A Oriel.

. Old Translation revised.

BASIL, S. THE GREAT ...Letters, Treatises, and Ho-
CI1RYSOSTOM, 5.

mlliea ' - | Rev. Is. Williams, M.J. Fellow of Trinity.

. . . .Homilies on St. John . Rev. G. T. Stupor t, M.A. Fellow of Exeter.

~ *l,e Acts . Rev. T. Sheppard. M.A. Oriel.

the Hebrews . Rev. T. Keble , M.A late Fellow of C.C. C.

•Seleet Homilies . Rev. C. D. Pearson, M.A. Oriel.

On the Priesthood . The late Rp. J ebb, finished by Rev. J. Jebb, M.A .

^P'3l,es . Rev. E. Churton . M.A. Christ Church.

c^I’s-OFA.LEX-}1’^-

CYRIL, S. OF ALEXAN-) A . „ . ,

^ ^ > Against Nestorios .

EUSEBIUS . Ecclesiastical History . Rev. E. A. Dayman, M.A. lute Fallow of Exeter.

GREGORY, S. OF NYSSA ..Sermons and Commentaries..

GREGORY, S. THE GREAT 4 ”, * Vr V , - Anonymous.

\ Magna Moralia, Vol 3. ... Anonymous.

HILARY, S . On the Trinity .. .

Psalms.

. . Rev. A. Short, M.A. late Student of Christ Church.
G. G. Haytcr, Ii.A. late Scholar of Oriel .

On St. Matthew.

1 REN IE US, S . Against Heresy . Rev. J. Keble, M.A.

JEROME, S . Epistles . Rev. J. Mozley, M.A. Fellow of Magdalen.

JUSTIN, M . Works . Ven. Archdeacon Manning, M.A. late Fellow of Alert.

LEO, S. THE GREAT . Sermons and Epistles ......

MACARIUS, S .

. Works . J OW Translation revised by Rev. C. Marriott , M A.

( Follow of Oriel.

OPTA 1 US, S . On the Donatist Schism .

ORIGEN . . Aguinsi Celsus . Hev T. Mozley, M A. lute Fellow of Oriel.

.Rev. C. Dodgson, M.A. late Student of Ch. ('k-

TEKTU LILIAN .... . Works

Til EO DO RET, &«.

MISCELLANIES .

. Ecclesiastical History . Rev. c. Marriott, M.A . Fellow of Oriel.

Compendium of Heresies >

and Dialogues . > iev‘ Seott, M.A. Fellow of Rallied.

Clement of Alex. “Quia")
liven aalvetur ?” Ep. ad >
Jiognetum ; Tracts of Hip* j

.St. Clement of Alex,
dive

Diognetmu ;
poly t u 8.

S. Basil and S. Ambrose, IIex->
aemeron, S Gr*e. Nyss. dc /

E' Marshall, M.A. lute Fellow <rf C.C.C.

Xlr.i , r N/' • ''""‘i 1 h'"- ( W- A- Green!, ill, M. I). Trio. Cull.

Morel Me Provhlentia. Lact.m- \
tins de Opif. Dei. J

V TLhis list was never meant to be final, and it lias been, from time to time, enlarged It might
then save waste of labour if persons contemplating the translation of works, not set down, would
enquire of the editors, whether they are included in the plan

SUBSCRIBERS.

Those marked with an * are subscribers to both the Texts and the Translations.
Those marked t to the Texts only.

Those not marked, to the Translations only.

*His Grace The Lord Archbishop of Canterbury.

His Grace The Lord Archbishop of York.

Right Hon. and Right Rev. The Lord Bishop of London.
Right Rev. The Lord Bishop of Lincoln.

Right Rev. The Lord Bishop of Bangor.

Hon. and Right Rev. The Lord Bishop of Bath and Wells.
Right Rev. The Lord Bishop of Oxford.

*Riglit Rev. The Lord Bishop of Rochester.

Right Rev. The Lord Bishop of Gloucester and Bristol.
Right Rev. The Lord Bishop of Exeter.

Right Rev. The Lord Bishop of Worcester, dec.

*Right Rev. The Lord Bishop of Chichester, dec.

Right Rev. The Lord Bishop of Lichfield.

Right Rev. The Lord Bishop of Winchester.

Right Rev. The Lord Bishop of Worcester.

*Right Rev. The Lord Bishop of St. Asaph.

Right Rev. The Lord Bishop of Ripon.

Right Rev. The Lord Bishop of Barbados.

*Right Rev. The Lord Bishop of Aberdeen.

Right Rev. The Lord Bishop of Ross and Argyll.

Right Rev. The Lord Bishop of North Carolina, 2 copies.
*Right Rev. The Lord Bishop of New Jersey.

Right Rev. The Lord Bishop of Ohio.

Right Rev. Bishop Luscombe, Paris, dec.

Right Rev. The Lord Bishop of Guiana.

Right Rev. The Lord Bishop of Tasmania.

Right Rev. The Lord Bishop of Fredericton.

Abbiss, Rev. J. fAckland, T. S. Esq. St. John's Coli.

•Aberdeen Diocesan Library Camb.

A. B. Theological College, llliuois, Acklom, J. Esq. Downing Coll. Carab.

N. A. Acland, L. Esq. Killerton

Abraham, Rev. C. J. Eton Coll. ‘Acland, T. D. Esq. M.P.

SUBSCRIBERS.

Acland, P. Leopold, Esq. Ch. Ch.
Acland, Artli. H. Dyke, Esq. Dorchester
Adams, Rev. II. G. Dunsford, Devon
Adams, Rev. D. one of the Vicars of
Bampton

"Adams, John, jun. Esq.

Adams, T. Esq Halifax
Adams, Rev. \V. IMerton Coll.

Adcock, Rev. Halford H. Sciaptoft,
Leicestershire

Addison, Rev. NV. F. Macclesfield
Addison, Rev. Berkeley, St. John's,
Edinburgh

Agnew, Rev. J. R.Wootten, nearWeod-
slock

Agnew, Mrs. Western Pavilion, Brighton
Ainslie, Murray, Esq. Ch. Ch.

Airey, Rev. W. Hexham
Aitken, Rev. It. Walcot Ten ace,
Kensington Road
Aitchison, Rev. D. Glasgow
Alexander, Rev. John, Edinburgh
Alger, Owen T. Esq.

Allen, A. Esq. Clifton
Allen, E. J. Esq. Jesus Coll. Cambridge
Allen, Rev. Jas. Castle Martin, Pem¬
brokeshire

Allen, Rev. Joseph, Atliy, Ireland
Allen, Rev. P. Weslboutn, Sussex
Allen, R. B. Esq. Walthamstow
"Allies, Rev. T. W. Wadham Colt.
Allom. Mr. Bookseller, York
•All Souls College Library, Oxford
Ambrcy, Mr. C. Bookseller, Manchester
Amphlett, Rev. M. Mavesyn, Ridware
Aoderson, G. W. Esq. Bombay
"Anderdon, John L. Esq.

"Anderdon, W. 11. Esq. University Coll.
Anderson, George, Esq. Inverness
Anderson, Rev. John, Merton Coll.
Anderson, Rev. Philip, Gateshead
Anderson, Hon. Mrs. Brighton
Anderson, Rev. Sir C. Bart. Lea
Andrew, Rev. John, Worsborough,
Barnsley, Yorkshire
Aiidiewes, Rev. W. Sudbury
Andrews, Mr. Geo. Bookseller, Durham
Andrews, Mr. W. Bookseller, Bristol
Anstey, Rev. George, Acomb Hall
•Anstice, Mrs. Joseph

Anthon, Rev. Henry, D.D. New York
Antrobus, Rev. John
"Appleton and Co. New York
Archer, C. Rev. Ball. Coll.

Arden, Rev. G. Powderham
Armstrong, Rev. J. H. Dublin
Armstrong, Rev. J. Hinder, Somerset
Armstrong, Rev. Ch E. Hemsworlh,
Yorkshire

Armstrong, Rev. J. Wallsend
"Arnold, Rev. T. K. Lyndon, Rutland
Ashby -de la-Zouch Theological Library
Arlington, Miss, Little Saxham
Ashworth, i'\ H. Esq
Ashworth, Rev. J. H. East Woodhay,
Hants

"Ashworth, Rev. J. A. Bras. Coll.
(■Atkinson, Rev. M. Lincoln Coll.
Attwood, Rev. E. \Y. Jesus Coll.
Aubin, Rev. Philip, Jersey
"Audland, Rev. W. F. Queen’s Coll.
Austin, Mr. S. Bookseller, Hertford
Austin, Rev. J. T. Aldworth, Berks
"Awdry, Rev. C. Worthen, Shropshire

"Bacon, R. W. Esq. King's Coll. Camb.
Badeley, E. Esq. Temple
"Bagge, Rev. James, Lincoln
liagot, G. T. Esq. Exeter Coll.

Baillie, Rev. Evan, Trinity Coll.
Bain.M r. Bookseller, Hay market, London
Baker, C. F. Rev. Exeter Coll.
Baldwin, Rev. C. F. Hampton, Mid¬
dlesex

Balias, Rev. J.

Bampton, A. II. Esq. Plymouth
tBandinel.Rev.BuIkeley, D.D. Bodleian
Librarian

SUBSCRIBERS.

*Baring, Rev. C. Ch. Ch.

Barker, Rev. H. Raymond, Mert. Coll.
Barker, Rev. C. Raymond
•Barker, Rev. F. Raymond, Oriel Coll.
Barling, Rev. J. Halifax
Barlow, Rev. T. Noithampton
Barnes, Rev. J. W. Trinity Coll. Camb.
Barnes, Venerable Archdeacon, Sowton,
Exeter

Barnstaple Clerical Bock Club
Barrett, Rev. W. Stratford-on-Avon.
•Barrow, Rev. John, Queen’s Coll.
Barter, Rev. VV. B. Burghclere, Hants
Bartholomew, Alfred, Esq.
Bartholomew, Rev. Canon, Exeter
Bartholomew, Rev. C. C. Lyrcpstone,
Devon

Barton, Rev.J.H. Wieken, Northampton
Batcheller, Mr. Bookseller, Dover
•Bates, Rev. W. Christ’s Coll. Camb.
Bath Clerical Society
Bather, llev. E. jun. Meole Brace,
Shrewsbury

Bathurst, Rev. L. C. Wells Theological
Coll.

Bathurst, Rev. S. Merton
Baxter, Rev. Arthur, Croydon
Bayldon, Rev. J.

Bayley, W. R. Esq. Bath
Bayliff, Rev.T. L. King’s Walden, Herts.
•Bayly, Rev. W. If. R. Stapleton, near
Bristol

Bayne, Rev. Thos. Vere, Broughton,
Manchester
Beadon, Miss, Clifton
•Beadon, Rev. H. W. Latton, near
Cricklade

Beadon, Rev. Rich, a Court, Cheddar,
Somerset

•Beaufort, Rev. D. A.

Beaumont, Rev. J. A. St. Mary ’s, Leeds
Beaven James J. Esq.

Beckwith, Rev. H. W. Bishop’s Wear-
inouth, Durham
Bedford, Rev. H.

Begbie, — • Esq. Pemb.Coll. Camb.
Beitch, Rev. W. D.

Bell, Rev. Henry. Ruddington

Bell, Rev. John, Oulton

Bell, W. W.Esq. Civil Service, Bombay

Bellairs, Rev. W. Bedworth
Rellairs, Rev. H. W. Buckley, Flintshire
•Bellamy, Rev. J.W. Merchant Taylors’
School

Bellasis, Edward, Esq.

Belli, Rev. C. A. Southweald, Essex
•Bellingham, Rev. J. G. Farmington,
Gloucestershire

Benr.ett, Rev. E. Leigh, Long Sutton,
Lincoln

Benner, Rev. W. B. Sandnell
Bennett, Rev. W.

Benning and Co. Messrs. London
Bentley, Rev. T. R. Manchester
Berkeley, Rev. G.C. South Minster, Essex
Berry, Rev. P. Cork
Bethune, Rev. G.

*Bevan, Beckford, Esq. 16, Devonshire
Place

Bevan, R. Esq. Rougham
Beveridge, Mr. Thos. Gordon, Aberdeen
Bickersteth, Rev. E. Watton, Herts
Biggor, D. Esq.

Birchinall, T, Esq. Park Lane, Mac¬
clesfield

Bird, Rev. C. Warden Hexham, North¬
umberland

Bird, Rev. G. Great Wigborough, Essex
Biron, Rev. Edwin, Ilyihe, Kent
Birlwhistle, Mr. W. Halifax
•Bishops’ College, Calcutta
Blackburn, Rev. P. Steeple Langford,
Hey tesbury

Blackburn, Rev. J. Royston
Blackwell, Rev. \\ m. Morden, Surrey
Blackwood and Sons, Edinburgh
Blandy, Charles, Esq. Reading
Blandy, Rev. Francis J. Netheravon,
Amesbury, Wilts

•Blew, Rev.W. J. Milton, nr.Graveser.d
•Bliss, Rev. James, Marsden, Devizes
Bliss, Rev. W. Bath
Blower, — Esq. Wolverhampton
Illoxam, Rev. J. R. Magd. Coll.
Boissier, Rev. P. E. Malvern Wells
lloissier, Rev. G. R. Penshurst
Bolton, Lord

Bond, F. II. Esq. Exeter Coll.

Bond, Rev. N. Holme House, Dorset
•Bonney, Rev. Thos. Rugeley

SUBSCRIBERS.

Bonney, Yen. Archdeacon, King’s Cliff,
Oundle

Bonwell, Rev. J. Childwall, Liverpool
Boodle, Rev. R. G. Compton Danuo,
near Bath

tBorrodaile, Rev. A. Holywell Street,
Westminster

Bosanquet, Rev. E. (Chrysostom)
•Bosanquet, Rev. R. W. -
Bosanquet, James, Esq.

Bosanquet, S. Esq. East Woodhay,
Newbury

Bosanquet, W. H. Esq.

Bosanquet, S. Esq. Montagu Place
Boteler, Mr. Northampton
Bourke, Rev. S. G.

Bourne, Geo. Esq. Bath
Bowden, Mrs. 17, Grosvenor Place
Bowdler, Rev. T. Sydenham
Bowles, Rev. H. A. St.John’s Coll.
Bowles, Rev. F. A. Graffham, Sussex
tBowstead, Rev. J. Greetham, near
Horncastle

•Bowyer, Rev. W. A.

Boyle, Rev. John, Brighouse, Yorkshire
Bradford, Rev. C. Vicar of Arlington,
Sussex

Bradshaw, Rev. J.

Bradshaw, J. Esq. Nottingham
Braithwaite, Rev. F. London
Braithwaite, Rev.Wm. St. Peter’s, Jersey
Bray, late Rev. Dr. Associates of, 5 copies
Bray, Rev. E. A.

Brereton, Chas. Esq. New Coll.
Brereton, Rev. John, New Coll.

Brett, Mr. Stoke Newington
Brett, Rev. Stamford
•Brewer, Rev. J. S. Queen’s Coll.
•Brewster, Rev. W. Ilawarden, near
Chester

tBridges, Rev. A. ILBeddington House,
near Croydon

•Bridges, Rev. A. II. Horsham, Sussex
Bridges, Rev. C. Old Newton, Stow-
market

•Brine, Rev. James G. Great Baddom,
Essex

Bristol Library Society
Broadbent, Rev. C. F. Woifielil, Shrop¬
shire

tBrockman, Rev. T. St. Clement’s,
Sandwich, Kent

Brodie, W. Esq. of Brodie, near Forres,
N. B.

Brogden, Rev. James
Brooksbank, Rev. C. Ch. Ch.
Broughton, H. V. Esq. St. Peter’s Coll.
Cambridge

Broughton, Rev. B. S. Washington,
Durham

Broughton, Mr. Thos. K. Boston
tBrowell, Rev. W. R. Pembroke Coll.
Brown, Messrs. Booksellers, Leicester
Brown, Mr. Charlotte Street, London
Brown, Rev. E. Leeds
t Brown, Rev. Henry, Chichester
Brown, Rev. W.L. Wendlebury, Bicester
Brown, Rev. J. L. Ashwellthorpe, Wy-
mondham, Norfolk

•Browne, Rev. E. G. Bawdsey Wood-
bridge, Suffolk

•Browne, Rev. R. W. King’s Coll.
London

Browne, Rev. E. H. Emmanuel Coll.
Camb.

Browne, Rev. T. C. Fcndowne, Wel¬
lington, Somerset

Browne, Rev. W. R. Harlington,
Hounslow

Browne, Rev. J. Haxey
Brownrigg, C. C. Esq. Port Louis-
Mauritius

Bruce, Rev. W. Duffryn, near Cardiff
Brymer, Yen. Archdeacon, Pulteney
Street, Bath

•Buchanan, Mrs. Dursley, Gloucester¬
shire

Buck, — Jssq. Jersey
•Buckerfield, Rev. F. H. Little Bedwin
Buckle, W. II. Esq. Ramsgate
Buckley, Mr.

•Buckley, Rev. Joseph, Badminton
Gloucestershire

•Buckley, W. E. Esq. Brasenose Coll.
Buckley, W. II. G. Esq. Bradford,
Yorkshire

Bukett, T. Esq. Malton
Bull, Rev. John, D.D. Canon ofCh.Ch.
•Buller, Rev. A. Mary Tavy, Tavistock
Buller, John Edw. Esq. *

SUBSCRIBERS.

Bailey, Rev. F. Magdalen Coll.
Bullock, W. Esq. Kilburn
Bunting, Rev. E. S.

Bunyon, Robert J. Esq.

Burlton, Rev. J. F.

Burnaby, Rev. Robt. Leicester
Burney, Rev. C. Magdalen
Burns, Rev. Manchester
•Burrows, Rev. H . N.Y armouth,Norfolk
Burton, Rev. R. C. Peckham
Burton, T. Esq. St. Peter's Coll.Camb.
•Bute, The Marquis of
Butler, Rev. D. Clergy Orphan School,
St. John’s Wood

Butler, Rev. I. Inkpen, Newbury
Butler, Rev. Jas. York
Butler, Rev. T. Magdalen Coll.

Butler, Rev. W. A. Professor of Moral
Philosophy, University of Dublin
Buttemer, Rev. Mr. Aldham
•Butterfield, Rev. John, Bradford, York¬
shire

Butterworth, Rev. J. H. All Souls,
Marylebone, Londou

•Caldwell, Captain
Caldwell, Rev. R. Madras
Cambridge Union Society
Campbell, Rev. S. C. St. Nicholl’s, near
Cardiff

Campden, Viscount
Campion, Rev. Hesketh, Albournc
Canham, A. J. Esq. Tenterden
Canterbury Clerical Book Society
Capes, Rev. J. M. Shipton le Moyne
Capper, Rev. D. Huntley, Gloucestershire

Capper, Rev. George, Wherstead
•Capper, S. J. Esq. Leyton
Carden, Rev. Lionel, English Bickuor,
near Coleford, Gloucestershire
Carey, E. L. Esq. Philadelphia
Carey, Rev. C.

Carlyon, Rev. E.

Carlyon, Rev. Philip, Colchester
Carrighan, Rev. G. Plymoulh
Carter, Rev. W. Etou College
Carter, Rev. John, Frenchay, Bristol
•Carter, Rev. T. T. Cluver Rectory,
Windsor

Cartwright, Rev. J. B.

Carwardine, Rev. C. W. Tolleshunt
Knights, Essex
tCary, Isaac Preston, Esq.

Case, G. Esq. Brasenose Coll.

Case, Rev. James, Liverpool
Caswall, Rev. E. Stratford Sub. Castle,
near Salisbury
Cator, Mr. Launceston
Cator, Rev. John, Wakefield
Caulfield, Rev. W. Pallas, Kerry
•Cavendish, Hon. Richard
•Chaffers, Rev. T. Brasen-nose Coll.
Chambers, J. D. Esq.

Caambers, O. L. Esq. Univ. Coll.
•Chambers, Rev. J. C. Deacon of the
Church, Sedbergh

Champernowne, H. Esq. Trinity Coll.
Champernowne, Rev. R. Ch. Ch.
Chandler, Rev. J. Witley
Chanter, Rev. Mr. Ilfracombe .
Chapman, C. Esq. Trinity Coll.
Chapman, Rev. J. M. Tendriog, Essex
•Chase, D. P. Esq. Oriel Coll.
Cheetham Library, Manchester
•Chepmell, Rev. H. L. M. Pemb. Coll.
•Chessyre, Rev. W. J. Canterbury
Chester, Rev. Anthony
Cheyne, Rev. P. Aberdeen
Chichester, Dean and Chapter of
Chichester, Very Rev. the Dean of
Childers, Mrs. A.W. Cantley, Doncaster
Christie, A. J. Esq. Fellow of Oriel Coll.
Christie, Rev. F. Badgeworth, near
Cheltenham

•Christ's College Library, Cambridge
•Church, Rev. R. W. Oriel Coll.

SUBSCRIBERS.

Church, IV. Esq. Univ. Coll. Durham
"Churton, Rev. Edvv. Crayke, near
Easingwold

Cirdeaux, Rev. J. Whiston
Clarke, Rev.E. \V. Great Y el dham, Essex
Clarke, Rev. H.' Danvers, Exeter Coll.
Clarke, Rev. S. Mortlake, Surrey
Clark, G. N. Esq. Newcastle-on-Tyne
Clark, Mr. Wm. Manchester
Clark, Rev. John, Leeds
Clark, Rev. J. Dixon, Belford, Newcastle
Clayton, — Esq. Twickenham
Claxson, Rev. B. S. D.D. Gloucester
Cleaver, Mr. W. J. Bookseller, Baker
Street, London

Clemer.t, Rev.B.P. Canon of Winchester
•Cleoburey, Rev. C. Steeple Aston,
Oxon.

Clerke, Yen. C. C. Archdeacon of
Oxford

"Clerke, Rev. Wm. Melton Mowbray
•Clissold, Rev. A. Stoke Newington
*Clutterbuck, Rev. H. Exeter Coll.
Cockin, M. Esq. Rangeworthy, iron
Acton

Cocks, Hon. and Rev. J. S. Worcester
tCocks, Rev. Charles
"Codd, Rev. E. T. St. John's Coll.
Cambridge

"Codrington College Library, Barbados
Coffin, Rev. R. A. Ch. Ch.

Coit, Rev. T. D. President of the
Transylvanian University, U. S.

Cole, Qeo. Edw. Esq.

"Coleridge, Hon. Mr. Justice
Coleridge, Rev. E. Eton Coll.

Coleridge, F. G. Esq. Oltery St. Mary
tColeridge, Rev. Derwent, Chelsea
Coleridge, Rev. Theodore, Exeter
"Coles, Rev. G. Croydon
t College of Doctors of Law, Doctors’
Commons

Collett, W. L. Esq. Queen's Coll.
Colley, Rev. James, Shrewsbury
tCollins, Rev. C. M. Chudleigh, Devon
Collinson, Mr. R. Mansfield
•Collis, Rev. J. D. Head Master of
Bromsgrove School

Collison, Rev. F. W. St. John’s,
Camb.

"Collyns, Rev. Chas. Henry, Ch. Ch.
Coltman, Rev. George, Stickney,
Lincolnshire

tColson, C. Fsq. Cambridge
Colvile, Rev. Frederick L. Leamington
Colville, James W. F.sq.

Combe and Crossley, Leicester
Combs, John, Esq.

Compigne, D. Esq. Gosport
Compton, Rev. J. Minestead
Conway, W, F. E^q.

Cooper, Rev. E. P. Vicarage, Rurford,
Oxon. (Tr. of S. Clirys.)

C ooper. Rev. G. M. Wilmington, Lewes
Cooper, Rev. R. Howe, Norfolk
Copeland, Rev. W. J. Trinity Coll.
Coplestone, Rev. R. E. Barnes, Surrey
tCopleston, Rev. W. J. Cromball,
Gloucestershire (Chrysostom)

Corbett, Yen. S. Archdeacon of York
Wortley, Sheffield

"Cornish, Rev. Dr. King’s School, Otterv
St. Mary

Cornish, Rev. Hubert K. Rakewell,
Derbyshire

Cornish, Rev. C. L. Littlemore
"Cornthwaite, Rev. T. Hornsey
Cosens, Rev. Robert, Dorchester
Ccs«erat, Rev. G. P. Graham, Exeter
Coll.

Cotes, Rev. Peter, Litchfield, Hants
"Coiton, Rev. W. C. New Zealand
Cotton, William, Esq. Bank of England
Couitenay, Lord, Powderham Castle
"Courtenay, Rev. Francis, Exeter Coll.
Cowie, Mr. St. John’s Coll. Cambridge
fCox, Rev. W. II. St. Mary Hall
"Cox, Rev. J. Walgrave
Cox. F. H. Esq Pembroke Coll. Camb.
Coxson, Rev. Mr. Davenham, Cheshire
Coxwell, G. S. Esq. Newcastle-on-Tyne
Cragg, Rev. Richard, Wymondham
Cr imp, W. Esq. Camberwell
Crawley, C. Esq. Littlemore
Crewe, Lord, 1'iustees of,

•Cricldow, Rev. FJ. M. Poundstock,
Cornwall

Ciipps, Rev. J. M. Novington, near
Lewes

Croft, Archdeacon, Saltwood, Hythe

SUBSCRIBERS.

Crompton, Rev. J. L. Irin. Coll,
Camb.

Cross, J. E. Esq. Ch. Ch.
tCuieton, Rev. W. British JIuseum
Currer, Miss, Eshton Hall, Yorkshire
•Currey, Rev. G. St. John s College,
Cambridge

Currie, Rev. Horace G. Milford
•Currie, Rev. James

Dale, Rev. H. Bristol
tDalgairus, J. D. Esu. Exeter Coll.

• Dalton, Rev. W. Lloyd House, Wolver¬
hampton

Dalton, Rev. W. Little Binstead, Essex
•Dalton, Rev. C. B. Wadham Coll.
Dalton, Mr.

•Daman, Rev. Charles, Oriel Coll.
Danby, T. B. Esq. Kendal
•Dansey, Rev. Wm. Donhead St. An¬
drew, Wills

•Darby, Rev. Christopher, Knocktopher
Darnell, Rev. W. Stanhope, Durham
•Darling, Mr. James, 22, Little Queen
Street, London

Darling, Rev. Thomas St. John’s Coll.
Cambridge

Darwall, Rev. L. Criggion, neai Shrews¬
bury

Davie, Rev. G. J. Brasted, Kent
Davies, Mr. John, Bookseller, Shrews¬
bury

Davis, Rev. E. Hereford
Davies, Rev. J. Abbenhall, Gloucester¬
shire

Davies, Rev. W. L. Elizabeth College,
Guernsey

Davison, Mrs. College Green, Worcester
Dawson, Rev. G. Exeter Coll.

•Dawson, J. Esq. Exeter Coll.

Dawson, Rev. I. Massey, Abinger
Rectory, near Dorking
Day, Rev. John D. Gorwyn Vaur,
Wrexham

Dayman, Rev. E. A. Shiliingston,
Dorset

tDayman, A. J. Esq. Exeter Coll.
•Deacon, Rev. G. E. Ottery St. Mary,
Devon

Dealtry, Rev. Dr. Clapham
•Dean, Rev. W. S. Abdon
Dean, Rev. E. B. All Souls College
Deane, Rev. H. Gillingham, nr. Shaftes¬
bury

Debrisay, Rev. J. T. St. Margaret's,
Leicester

Deck, Mr. Bookseller, Cambribge
Deedes, Rev. Gordon
Delafosse, Mrs. Addiscombe
Demain, Rev. Henry, Hertford
Demerara Clerical Library
Denny, Rev. A. Mauritius
Denton, Rev. Henry, Great Ilford,
Essex

De Teissier, Rev. A. P. Barfreston,
Kent

•De Teissier, G. Esq. C. C.C.

De Yere, Aubrey, Esq. Currah Chase,
Limerick

•De Watteville, Edw. Esq. St. Alban
Hall

Dew, Lieutenant

Dewhirst, Mr. Bookseller, Huddersfield
Dewhurst, Rev. John
•Dickinson, F. II. Esq.
tDistiey, Rev J. Moy, Ireland
• Dimsdale, Charles, Esq. Essendon Place,
Herts.

Dingwall, Charles, Esq.

Dixon, Rev. James, Sheffield
Dixon, Rev. Robert, King Wm. Coll.
Isle of Man

•Dobson, — Esq. Liverpool
Dodd, Rev. W. Newcastle-on-Tync
•Dodgson, Rev. C. Croft, Yorkshire
•Dodsworlh, Rev. William
tDonkin, W. F. Esq. Univ. Coll.

SUBSCRIBERS.

Donne, Rev. Jas. Bedford
Dornford, Rev. J. Plyintree, Devon
Douglas, Rev. H. Whickham, Durham
Downes, Rev. J.

•Downing, Rev. H.

Drummond, Henry, Esq. Albury Park,
Guildford

Drummond, Rev. Arthur, Charlton
Drummond, Rev. Spencer R. Brighton
Drummond, Rev. R. Feering
Drummond, Colonel, Brighton
Dry, Rev. Thos. Forest, Walthamstead
Duffield, Rev. R. Frating, near
Colchester

•Dugard, Rev. Geo. Manchester
tDukes, R. M. Esq. Lincoln Coll.
Dundas, Wm. Pitt, Esq. Edinburgh
tDunn, John, Esq. Advocate, Aberdeen
Dunraven, Earl of,

•Dunster, Rev. Mr. Tottenham
Durnford, Rev. Francis, Eton College
Dyer, Rev. J. H. Waltham, Essex
•Dyke, Rev. Henry, Cottisford, Oxon.
Dymock, Rev. J. Rector of Roughton
Dyne, Rev. J. B. Highgate
•Dyson, Rev. C. Dogmersfield
Dyson, Rev. F. Tidworth

East, Rev. E. Magdalen Hall
Eaton and Sons, Booksellers, Worcester
Eaton, W. Esq. Merton Coll.

Eden, Rev. R. Rochford, Leigh, Essex
Edge, Rev. W. J. Waldringfield, Wood-
bridge

Edgell, Rev. E. East Hill, Frome
Edinburgh, University of
Edmonstone, Sir Archibald, Bart.

Edmonstone, Rev. C. St. Mary’s Marl¬
borough, Wilts

Edwardes, Stephen, Esq. Streatham
•Edwards, Rev. A. Magd. Coll.
Edwards, W. E. Esq. Brasenose Coll.
Eedle, Rev. Edward Brested, Bognor
Eland, Rev. H. G. Bedminster, Bristol
Elder, Rev. Edward, Balliol Coll.
Eldridge.Rev. J. A. Bridlington, Yorkshire
Eley, Rev. H. Aldham, Essex
Ellacombe, II. N. Esq. Oriel Coll.
tEllicott, C. J. Esq. St. John’s Coll.
Ellison, Rev. N.T. Huntspill, Bridge water
Ellon Episcopal Chapel Library
•Ellon, Rev. Mr. G. N. B.

Elwes, C. C. Esq. Bath
Elwes, J. M. Esq.

Elphin, Yen. Archdeacon of, Ardcarnes
Boyle, Ireland
Elton, A. Esq. Clevedon
Emmanuel College Library, Cambridge
•Erskine, Hon. and Rev. II. D. Kirby
Underdale, Yorkshire
Eslcourt, T. G. Bucknall, Esq. M.P.

Estcourt, Gloucestershire
Eslcourt, Rev. E. E. Cirencester
Ethelston, Rev. C. W. Uplyme, Lyme
Regis

Etough, Rev. Dr. Claydon, Ipswich
•Evans, Herbert N. M.D. Hampstead
Evans, Rev. W. Burlton Court
•Evans, Rev. T. S. Brompton
Evans, Rev. Hugh, Durham
Evetts, T. Esq. C. C. C.

Ewing, Rev. A. St. John’s Chapel,
Forres

Exeter, Very Rev. The Dean of
Ewing, Rev. W. Lincoln Coll.

•Faber, Rev. F. W. Elton Rectory,
Stilton, Huntingdonshire

SUBSCRIBERS.

Faber, Rev. J. C. Cricklade, Hindoo,
Wilts

Fallow, Rev. T. M.

•Farebrother, Rev. Thomas, Aston,
Birmingham

•Farrer, James William, Esq.

Fawkes, Mrs. the Terrace, Putney
Faulkner, Mr. Bookseller, Doncaster
Fawcett, Rev. Jas. Leeds
Fearon, Rev. D. R.

Felix, Rev. Peter

Fellowes, Rev. C. Shottesham, Norfolk
Fellows, Mrs. Money Hill House,
Rickmansworth, Hertfordshire
Fenton, Rev. G. L. Lillesliall, Shiffnal,
Salop, ( Augustine )

Fenwick, Rev. M. J. Donegal
Fernley, John, Esq. Stanley Grove,
near Manchester
Few, Robert, Esq.

Field, Rev. S. P. High Beech, Essex
tField, T. Esq. B.A. St. John’s Coll.
Camb.

Fielding, Rev. H. near Homcastle
Finch, Miss C.

•Fisher, Rev. W. A. Hilmore, Cork
Fitzgerald, Rev. A. Carlow
Fitzgerald, C. R. Esq.

Fitzherbert, Rev. Alleyne, Ashbourn,
Derbyshire

Fitzroy, Rev. August. Fakenham, Suffolk
Fleming, J. Esq. St. John’s Coll. Camb.
Fletcher, Rev. C. Southwell
Fletcher, Sir Henry, Bart. Ashley Park,
Walton on Thames
"Fletcher, Rev. W. K. Bombay
Floyer, Rev. T. B. Oldershaw, Lichfield
Foley, Henry, Esq. Worcester
Forbes, the Hon. Walter, Lord Forbes,
residing at Castle Forbes, N. B.
Ford, Rev. J. Bailey, near Exeter
Ford, Wm. Esq.

•Ford, Mr. Bookseller, Islington
Forester, Hon. and Rev. Orlando,
Brazeley, Shiffnoll
•Formby, Rev. R. Brasenose Coll.
Forster, Rev .C .G addesby H all , Leicester
Forster, Rev. H. B. Stratton, Cirencester
•Forsyth, Dr. Aberdeen
Fortescue, Rev. R. H. Bideford, Devon

Foskett, Rev. T. M. Enfield, Middlesex
Foster, Rev. J. Great Haseley
Foster, William, Esq.

Foulkes, Rev. H. P. Balliol Coll.

Fowler, Rev. H. Liskeard, Cornwall
Fox, Rev. Charles, Bridport
Fox, Mr.

Fox, Rev. W. Marsh Chapel, Louth,
Lincolnshire

Fraser, Rev. Robert, St. Stephen’s,
Canterbury

Freeland, F. E. Esq. Chichester
Freeman, Rev. PL Peterboro’

PTeith, F. H. Esq. Univ. Coll. Durham
Froude.Ven.R.H. Archdeacon ofTotness
Fulford, Rev. F. Croydon, Arrington,
Camb.

Fulford, Rev. J. Exeter Coll.

•Furlong, Rev. C. J. Warfield, Berks
Fursdon, Mrs. Fursdon House, near ,
Exeter

•Gace, Rev.FrederickAubert, Magdalen
Hall

•Garden, Rev. Francis
Gardner, Rev. W. Rochford, Essex
Garratt, John, Esq. jun. Farringdon
House, near Exeter

Gathercole, Rev. M. A. North Brixton
•Gaunt, Rev. C. Isfield, near Uckfield
Gaye, Rev. C. H.

•Gawthern, Rev. Francis Seeker, Exeter
Coll.

*Gepp, Rev. Geo. Edw. Ashbourn
Gibbings, Rev. Rich. Trim Coll. Dublin
•Gibson, J. Esq. Jesus Coll. Camb.
•Gibson, Rev. W. Fawley
Gilbertson, Rev. L. Uangorwen, near
Abcrystwith

SUBSCRIBERS.

Gillet, Rev. G. E.

Gilpin, Rev. E. Cirencester
Gladstone, Rev. John, Liverpool
Gladstone, John, Esq. Fasque, Fetter-
cairne, Kincardineshire
Gladstone, William Ewart, Esq. M.P.

Ch. Ch. 2 copies
Gladwin, Rev. C. Liverpool
Glanville, Rev. Edward F. Wheatfield
Rectorj', Tetsworth
Glasgow, Uuiversity of,

•Glencross, Rev. J. Balliol College
Glossop, Rev. Hen. Vicar of Isleworth
Glover, Rev. F. A. Dover
Glynne, Rev. II. Hawarden Rectory,
Flintshire

Godfrey, Rev. \V. Tibberton, Worcester
Golding, Rev. Edward, Hesseaford,
Cornwall

Goldsmid, Nathaniel, Esq. M.A. Exeter
Coll.

Gooch, Rev. J. H. Head Master of
Heath School, Halifax
Goodford, C. O. Esq. Eton Coll.
•Goodlake, Rev. T. W. Pembroke Coll.
Good win, H. Esq.Caius Coll. Cambridge
Gordon, Rev. Osborne, Ch. Ch.
Gordon, C. S. Esq. Exeter
Gordon, H. Esq. Kendal
Gother, Rev. A. Chale Rectory, Isle of
Wight

Gough, Rev. II. Carlisle
tGoulburn, H. Esq.

Gould, Rev. It. J. Farnham Royal
Graham, Rev. W. II.

Graham, Mr. Bookseller, Oxford
Grantham Clerical Library
Grant and Bolton, Messrs. Booksellers,
Dublin

Grant and Son, Messrs. Booksellers,
Edinburgh

•Grant, Rev. Anth. D.C.L. Romford
Grant, Rev. James B. Dublin
•Granville, Rev. Court, Maj field, near
Ashbouin

Grapel, Mr. W. Liverpool
Graves, Rev. John, Ashperton, Here¬
fordshire

Gray, Rev. R. Old Park, Durham
Green, Rev. II. Cople, Bedfordshire

tGreen, Rev. J. H. Swepstone
Green, Rev. M. J. Lincoln Coll.
Greene, It. Esq. Lichfield
•Greenwell, W. Esq. St. John’s Coll.
Cambridge

•Gregory, Rev. G. Sandford, Devon
Gregory, R. Esq. Corpus
Gresley, Rev. Sir Nigel, Bart.

Gresley, Rev. W. Lichfield
“Gresley, Rev. J. M. Exeter Coll.
Greswell, Rev. R. Worcester Coll.
Gretlon, Rev. R. II. Nantwich, Cheshire
•Grey, Hon. and Rev. Francis, Morpeth,
Northumberland

Grey, Hon. and Rev. John, Wooler,
Northumberland

Griffiths, Rev. John, Ch. Ch. Oxford
tGrub, George, Esq. Advocate, Aberdeen
Grueber, Rev. C. S. Magd. Hall
•Guillemard, Rev. J. St. John’s Coll.
•Guillemard, Rev. H. P. Trinity Coll.
Gunner, Rev. W. Winchester

Haflenden, Miss, Langford Hall, Newark
Haight, Rev. B. I. New York, U. S.
Haines, Herbert, Esq. Hampstead
Haines, Mr. Bookseller, Oxford
Halcombe, John, Esq.

Hale, Rev. G. C. Hillingdon
•Hale, Ven. Archdeacon, Charter House
Hall, Mr. Bookseller, Cambridge
Hall, Rev. Adam, Drumbair, Ayrshire
•Hall, Ven. Archdeacon, Isle of Man
Hall, Rev. S. C.

Hall, Rev. W. Manchester
Hall, Rev. W. J.

SUBSCRIBERS.

"Hallen, Rev. G. Rusliock Medonte,
Upper Canada

Halliburton, Mr. Bookseller, Coldstream
Halson, Mr.

•Hamilton, Kev. Jas. Beddington
•Hamilton, Rev. Walter Kerr, Merton
Coll. Chaplain to the Bp. of Salisbury
tHannah, Rev. J. Lincoln Coll.
Hannaford, Mr. Bookseller, Exeter
Harcourt, Rev. Vernon, West Dean
House, Midhurst

•Harding, Rev. I. St. Ann’s, Blackfriars
Hardisty, Rev. W. L. 43, Great Marl-
bro’ Street, London
Hardwick, Rev. Charles, Gloucester
Haringtoo, Rev. Rich. Principal of
Brasenose Coll.

Harley, John, Esq. Wain Wemm, Ponty
Pool

•Harness, Rev. Wm.

Harper, Rev. S. B. Donnington, near
Newbury

•Harper, T. N. Esq. Queen’s Coll.
Harper, E. N. Esq Kensington
Harper, Rev. H. J. C. Mortimer, near
Reading

Harrington, Rev. E. Exeter
Harris, Hon. and Rev. C. A. Wilton, Wilts
Harris, Rev. Thomas
Harris, Rev. J. City of London School
Harris, Rev. J. J. W. Tnworth, near
Kelvedon, Essex

Harrison, Benj. Esq.Clapham Common
Harrison, Benson, E«q. Ambleside
•Harrison, Rev. B. Ch. Ch. Domestic
Chaplain to the Abp. of Canterbury
Harrison, Rev. H. Gouldhurst, Kent
Harrison, W. Esq.

Harter, Rev. G. Manchester
Hartley, L. L. Esq. Middleton Lodge,
near Richmond, Yorkshire
Hartnell, E. G. Esq.

•Hatherell, Rev. J. W. D.D. Charmouth
Rectory, Dorset

Hassells, Rev. C. S. Newcastle-under-
Lyme

Hawker, Rev. R. S. Moonyinston, Corn¬
wall

•Hawker, Rev. J. M. Balliol Coll.
•Hawkins, Rev. Edward, Jamaica

Hawkins, Rev. E. Newport, Monmouth¬
shire

Hawkins, Rev. Ernest, Exeter Coll.
Hawks, Rev. W. Gateshead, Durham
•Hayward, W. W. Esq.

Hazlehurst, R. K. Esq. Trinity Coll.
Cambridge

Head, — Esq. Exeter
•Heale, S. W. Esq. Queen’s
Heath, Christopher, Esq.

•Heathcote, Rev. C. J. Clapton
Heathcote, Rev. G. North Tamerton
fHeathcote, Rev. George, Connington
Rectory, Stilton, Hunts
•Heathcote, Rev. W. B. New Coll.
Heaven, Rev. Hudson Grosett, Bishop's
College, Bristol
Hedley, Rev. T. A. Gloucester
Hemsley.Mr. W. Kc\ worth, Nottingham
Henderson, Rev. T. Messing, Kelvedon
•Henderson, W. G. Esq. Magd. Coll.
Henderson, H. R. Esq.

Henn, Rev. W. Burton Agnes
Hepburn, T. R. Esq. Ch. Ch.

Hervey, Hon. and Rev. Lord Arthur,
lek worth

Heslop, Rev. A. Preston, Lancashire
Hewett, Rev. P.Binstead, Isle of Wight
•Hewett, J. W. Esq. Exeter
Hewitt, T. S. Esq. Worcester Coll.
Heycock, Rev. Owston, Leicestershire
•Hibbcrt, Miss E. S.

Hildyard, Rev. James, Christ’s Coll.
Cambridge

Hill, Rev. Edw. Ch. Ch.

Hillman, G. Esq. Magd. Coll. Camb.
Hindle, Rev. Joseph, Higham
Hinde, Rev. Thos. Liverpool
tllinde, W. H. F. Esq. University Coll.
Hine, Rev. H. T. Bury St. Edmunds
Ilingeston, James Ansley, Esq.
Hippisley.J.H.F.sq. Lambourne, Berks
Hippisley, Rev. R. W. Stow in the
Wold, Gloucestershire
Hoare, W. H. Esq. Ashurst Park, Tun¬
bridge Wells

Hobhouse, Rev. E. Fellow of Mert. Coll.
Hobhouse, Rev. R. Bridgenorth
Hobson, Rev. W. W. Bedingham,
Norfolk

SUBSCRtBEHS.

Hocking, Richaid, Esq. Penzance
Hodgson, Jas. Esq. Trinity College,
Cambridge

Hodgson, Rev. Chas. Bodmin
Hodgson, Rev. J. Geo. St. Peter’s, ! hanet
Hodgson, Rev. John, St. Peter’s, Thanet
•Hodgson, Rev. J. F. Horsham
* Hodgson, Rev. H.

Hodgson, W. F.sq. Wanstead
Hogan, Rev. J. l'etbury, Gloucestershire
Hogben, Mr. Geo. Sheerness
Hogg, Rev. J. R. Brixham
Holden, Rev. Geo. Liverpool
’Holden, Rev. \V. R. Worcester
Holden, Mr. A. Bookseller, Exeter
Holden, Rev. Henry, Upminster, Essex
Holder, the Misses, Torquay
Holdsworth, Miss M. Dartmouth
’Hole, Rev. George, Chumleigh, near
Exeter

Holland, Rev. J. E. M. Stoke Bliss, near
Tenbury

Hollis, Rev. G. P. Duddington, Somerset
IJolme9, Hon. Mrs. A’Court
Holmes, Rev. Peter, Plymouth
Holthouse, Rev. C. S.

•Hope, A. B. Esq. Trinity College,
Cambridge

Hope, Jas. R. Esq. D.C.L. Merton
College

Ilopwood, Rev. II. Rector of Bothal
Morpeth, Northumberland
Hook, Rev. Dr. W. F. Leeds
Hopkins, Rev. A. Clent. Worcestershire
•Horncastle Clerical Society
Hornby, Rev. James, Winwick, War¬
rington

Hornby, Rev. Wm. St. Michael’s Gar-
stang, Lancashire

Hornby, R. W. B. Esq. Manor House,
He worth, York

Horner, Chas. Esq. Mill Park, Somerset
Horner, Rev. John, Mells, Somerset
’Horsfall, Rev. A. Grange, Derby
Horsfall, J. Esq. Standard Hill, Notts
’Horsley, Rev. J. W. Ville of Dunkirk,
Faversham, Kent
•Hoskins, Rev. W. E. Canterbury
Hotham, Rev. C. Patrington, Hull
Hotham, W. F. Esq. Ch. Ch.

Hotham, Rev. J. G. Sutton-at-home,
Dartford

Houghton, Rev. J. Matching
Houghton, Rev. SV. Hartford, near
Northwich, Cheshire
Howard, Rev. N. A. Plymouth
Howard, Rev. W. Great Witchingham,
Norfolk

•Howard, Hon. and Rev. Wm. Whiston,
Rotherham, Yorkshire
Howell, Rev. Alexander, Southampton
Howell, Rev. II. Merton Coll.

Howell, Rev. A. Sedgley
•Hubbard, Rev. Thos. Leytonstone
Huddleston, Rev. G. J.

•Hue, Dr.

•Hughes, Rev. H.

Hulton, Rev. Campbell Grey, Man¬
chester

Hulton, Rev. W.

Hunt, Rev. R. S. Exeter Coll.

Huuter, Rev. A. Alvechurch, Wor¬
cestershire

Hunter, Rev. W. St. John’s Coll.
•Huntingford, Rev. G. W. College,
Winchester

Hutchins, Rev. James, Telscombe
Hutchins, llev. W. Bath
Hutchinson, Rev. Cyril, Batsford,
Gloucestershire
Hutchinson, Rev. C. Firle
Hutchinson, Rev. James, Chelmsford
Hutchinson, Rev. T. Lymm, Cheshire
Hutchison, W. Esq. Trinity College,
Cambridge

Hutton, Rev. W. Warton, Lancaster

t Jackson, Rev. J. Islington
Jackson, Rev. Dr. Lowther, near
Penrith

SUBSCRIBERS.

Jackson, Rev. W. Ardley Rectory
Jackson, Rev. W. D. Ch. Ch. Hoxton
t Jacobson, Rev. W. Magd. Hall
JafFray, Mr. Jas. Bookseller, Berwick
James, Rev. J. Pinhoe, Exeter
James, Rev. E. Prebendary of Win¬
chester

Janvrin, Rev. James H. Winchester
Jeanes, Mr. Bookseller, Exeter
Jefferson, Rev. J. D. Thorganby, York,
shire

•Jeffray, Rev. L. W. Preston
Jeffreys, Rev. Henry Anthony, Hawk-
hurst, Kent

•Jelf, Rev. Richard William, D.D. Canon
of Ch. Ch.

Jelf, Rev. W. E. Ch. Ch.

Jellott, H. Esq.

Jennett, Mr.

Jennings, Rev. M. J.

Jennings, Rev. J. Prebendary of West¬
minster

Jennings, Mrs. Driffield
Jeremie, Rev. J. A. Trinity College,
Cambridge

Jerrard, Rev. M. Norwich
Jersey, The Very Rev. the Dean of
Illingworth, Rev. E. A.

Inge, Rev. T. R. Southsea
Inglis, SirR. H. Bart. M.P.

Ingram, Rev. Geo. Chedburgh, Suffolk
“Ingram, Rev. R.

Johnson, C. W. Esq. Balliol Coll.
Johnson, Miss

Johnson, Rev. E. M. Brooklyn, New
York

Johnson, Manuel John, Esq. Magd. Hall,
Radcliffe Observer
Johnson, Mr. Bookseller, Cambridge
Johnson, VV. F. Esq.

Jones, H. W. Esq. Cheltenham
•Jones, Yen. H. C. Archdeacon of
Essex

Jones, Rev. D. Stamford
Jones, Rev. E. Wigan
Jones, Rev. Edward, Fatherwell, near
West Mailing, Kent
Jones, Rev. J. Hereford
Jones, Rev. H. J. Edinburgh
Jones, Rev. II. Llanfaes, Beaumaris

•Jones, Rev. It. J. Newcastle-on-
Tyne

Jones, W. B. Esq. Magdalen Hall
Jones, Rev. R. Branxton, Coldstream,
N.B.

Jones, Rev. W. Henry, Alderly Congle
ton, Cheshire

Jones, E. K. Esq. 28, Mark Lane
Irby, Hon. and Rev. F. Hythe
“Irons, Rev. W. J. Brompton
“Irvine, Rev. A. Leicester
Irvine, Rev. J. Knowle, near Bristol
Irving, Geo. Esq. Newton, Edinburgh
Isham, Rev. A. All Souls Coll.

Karslake, Rev. W. Colebrook, Devon
Keble, Miss

Keble, Rev. T. Bisley, Gloucestershire
Keigwin, Rev. James P. Wadham
College

Kekewich, S. T. Esq. Peamore
Kempe, Rev. G. Saltcrton
Kendal, Rev. J. H. F. Kirkby Lons¬
dale

Kenney, Rev. F. Ch. Ch.

Kenrick, Rev. J. Horsham
•Kent, Rev. G. D. Sudbrooke, near
Lincoln
Kenyon, Lord

Kenyon, Itobt. Esq. D.C.L. All Souls
College

Kerr, Hon. and Rev. Lord, Dittisham
Kerrier Clerical Club, Cornwall
Keymer, Rev. N. Hertford
Kiodersley, R. T. Esq.

King, Ven. Archdeacon
King, R. P. Esq. Bristol
King’s College Library, London

SUBSCRIBERS.

•Kirvvan. Rev. E. Tiverton
Kitson, Rev. G. AntoDy Vicarage,
Cornwall

K natch liull, Rev.H.E. Elinham, Norfolk
Knight, Rev. T. H. Priest Vicar of
Exeter Cathedral
Knight, Rev. W. Worcester Coll.
Knollys, Rev. Erskine
•Knowles, E. H. Esq. Queen’s Coll.
Knowles, J. L. Esq. Pembroke Coll.
Knox, Rev. H. B. Monk’s Eleiglt,
Hadleigh

Kyle, Rev. John Torrens, Cork

Lace, F. John Esq. Ingthorpe Grange,
Yorkshire

Lacon, F. Esq. Worcester Coll.

•Laing, Rev. David
Lake, W. C. Esq. Ualliol Coll.
•Lampen, Rev. R. Probus, Cornwall
Lance, Rev. Edw. Buckland St, Mary,
Somerset

•Landor, Rev. R. E. Birlingham
•Landor, Rev. C. W. Over-Whitacie,
Warwickshire

Landon, Rev. E. IL St. Phillips. Dalston
Lane, Mrs. F.

Lane, Rev. C. Deal
Lane, Rev. E. Gloucester
Lane, Rev. C. Kennington
Lane, Rev. Samuel, Frome
Langbridge, Mr. Birmingham
Langdon, Rev. G. II. Oving
•Langdon, Augustus, Esq.

Langmore, W. Esq. M.D.
•Laprimaudaye, Rev. C. J. I.eyton

Latham, Rev. Henry, Selmeston, Sus¬
sex

Latimer, Rev. G. B. P. Tynemouth
Law, Rev. I. T. Chancellor of the
Diocese of Litchfield
Law, Rev. W. T. East Brent, near
Cross, Somerset
Lawrie, A. J. C. Esq.

Lawson, Rev. C. Richmond
Lawson, Rev. Robt.

Lawson, Rev. W. Delancey, Oakham
Layton, Rev. F. W. H. Islington
Leak, J. Bookseller, Alford, Lincolnshire
Lechmere, Rev. A. B. Welland, Wore.
Lee, Rev. S. Sidmouth
Lee, Rev. W. Trinity Coll. Dublin
t Keefe, Rev. Audley End, Essex
Leftoy, Rev. A. C.

Legge, Lady Anne

•Legge, Rev. Henry, East Lavant, near
Chichester

Legge, Rev. W. Ashtead
Leigh, Stratford, Esq.

Leigh, Wm. Esq. Little Aston Hall,
Lichfield

•Leighton, Rev. F. K. All Souls Coll.
Le Mesurier, John, Esq. Ch. Ch,
Lepage, Mr. Calcutta
•Leslie, Rev. Charles
Leslie, Mr. Bookseller, London
Lewis, Rev. David, Jesus Coll.

Lewis, Rev. G. Dundee
Lewis, Rev. R. Farway, near Honiton
'Lewis, Rev. T. T. Aymestry, neai
Leominster

fLewlhwaite, Rev. Geo. jun. Adel, near

Leeds

Ley, Rev. Jacob S. Asbprington, Devon
Ley, R. Esq. Brasenose Coll.

Library of Christ’s Coll. Cambridge
Library of Congress, Washington
• Library of Domus Scholarum, Wotton-
under-Edge

Lifford, Right lion. Lord Viscount,
Astley Castle, near Coventry
Light and Ridler, Bristol
Lightfoot, Rev. N. Stockleigh, Devon
Lindsay, lion. Colin, Haigh Hall,
Wigan

Linzee, Rev. E. H.

SUBSCRIBERS.

Liller,Rev.R. Poynton,nearMacclesfield
Little.hales, Rev. J. New Coll.

•Liveing, Rev. Henry Thomas, Stoke by
Nayland, Suffolk
Liverpool Library
tLloyd, Rev. E. Badgeworth
Lloyd, Rev. H. Pentrevoglas, N. Wales
Lloyd, Rev. John F. Ballylany, Rich-
hill, Ireland

Lloyd, Rev. R.W. Wilnecote, Tamworth
Lloyd-Carew, Rev. H. Pembrokeshire
Lockwood, Rev. John, Rector of King-
ham, Oxon

Lockwood, Rev. Mr. Coventry
Lockyer, E. L. Esq. Emmanuel Coll.

Cambridge
•Lodge, Rev. B.

Loudon Institution, The
London Library, 49, Pall Mall
Long, W. Esq. Bath
Losh, Miss, Woodside, Carlisle
fLousada, P. M. Esq. Merton Coll.
Low, Rev. R. Ahasenogh, Ireland
Lowder, Rev. C. F. Felbury, Gloucester¬
shire

•Lowe, John Wru. Esq.

Lowe, Rev. T. Oriel Coll.

Lowe, Rev. R. Misterton, Somerset
Lowe, Rev. T. H. Dean of Exeter
Lowe, Rev. R. F. Madeira
Lowe, Mr. Bookseller, Wimborne
Lucas, W. II. Esq. Merton Coll.
Lumsden, Rev. H. St. Petei’s, Ipswich
Lund, Mr. St. John’s Coll. Cambridge
Lundie, Rev. W. Compton, Berwick-on-
T weed

Luscombe, Rev. E. K. Plymouth
Lush, A. Esq.

Lutener, Rev. T. B. Shrewsbury
Luxmore, Rev. J. H. M.

Lyail, Rev. Alfred

Lvall, Ven. W. It. Archdeacon of
Colchester

Lysons, Rev. Samuel, Hempstead, Glou¬
cestershire

Maberly, Rev. T. A.

*M‘Call, Rev. E. Brightsone, Isle of
Wight

Macauley, Rev. S. Herrick
Mac- Donnell, Rev.J. Dublin
•Macfarlane, Rev.J. D.Frant, Tunbridge
Wells

Machlachlan, Stewart, and Co. Edin¬
burgh

Machlachlan, Rev. A. N. Campbell,
Kelvedon, Essex
Maclean, Rev. II. Coventry
Maclean, Rev. J. Sheffield
Mackenzie, L. M. Esq. Exeter Coll.
tMackenzie, A. C. Esq. St. John’s
College

Mackinson.Rev.T.C.ColonialChaplain,
New South Wales
•Macmullen, Rev. R. G. C.C.C.
Maddy, Rev. B. Shrewsbury
Madox, U rn. Esq. 154, Albany Street,
Regent’s Park
Magdalene College Library
M'Clintocb, G. F. Esq. Bengal Civil
Service

Mahon, Rev. C. Fort St. George, Ma¬
dras

•Major, Rev. Dr. King’s Coll. London
M'lver, Rev. Wm. West Derby
Maitland, Rev. S. R.

Maitland, Rev. R. Blackburn, Lanca¬
shire

Male, Rev. Edwaid, Birmingham
•M'Laren, Major, Portobello, Greenock
Mallory, Rev. G.

Manley, N, M. Esq. St. John’s Coll.
Camb.

Mann, Rev. W. Moxon, British Chap¬
lain, Coblentz
Manning, C. Esq.

Manning, Ven. Hen. Archdeacon of
Chichester, Lavington, Sussex
Manning, Rev. G. W.

Margetts, Rev. H. Huntingdon
Maikland, J. H. Esq. Bath
Markland, Thomas Esq. Manchester
•Marriott, Rev. J. Bradfield, Reading
Marriott, Ven. F. A. Archdeacon o.
Tasmania

Alarsden, Rev. A. Gargrave

SUBSCRIBERS.

Marsh, Rev. H. A. Trinity College,
Cambridge

Marshall, Rev. Edward, C.C.C.
Marshall, Rev. Edward, Cranwell,
Sleaford, Lincoln

Marshall, Rev. T. W. Charlton, near
Shaftesbury

Marsham, Rev. G. F. J. Allington,
Maidstone

Martin, Rev. Johu, Sidney Sussex Coll-
Cambridge

Martin, Rev. Richard, Menheniot
Martyn, Rev. J. Exeter
Mason, Rev. A. W. Booking, near
Braintree

•Mason, Rev. W. Normanton
Massingberd.Rev. F.C. Ormshy.Spilsby
Master, W. Esq. Brasenose Coll.
Masters, Rev. J. S. Greenwich
Matheson, G. F. Esq.

Mathison, Rev. W. C. Fellow of Trinity
Coll. Camb.

Maunstll, Rev. F. R. Castle Island
May, Rev. G.Liddington, Swindon, Wilts.
Mayo, A. Esq. Oriel
Mayor, Rev. C. Wrentham, Suffolk
Mayow.Rev. M. W. Market Lavington,
Devizes

Me Ewen, Rev. A. Semington, Melk-
sham, Wilts.

•Meade, Rev. E. Stratford on Avon
•Medwyn, Mon. Lord, Edinburgh
•Mence, Rev. .1. W.

Mendham, Rev. J. Clophill, Beds.
Menzies, Rev. F. Hambleden
Meredith, Rev.lt. F. Wore. Coll.
Mercwelher, Rev. Francis, Whitwick,
Leicestershire

•Merival, Rev. C. St. John’s Coll.
Cambridge

•Merriman, Rev. N. J. Street, Somerset
•Metcalf, Rev. W. L. Scarborough
•Metcalfe, Rev. W. Harleston, Norfolk
M'E.ven, Rev. A. Semington, Wilts
M'Glashen, Mr. James, Dublin
Milburnc, Rtv. William, Durham
Millett, liev. II. D near Marlborough
Milliken, Rev. Rich. Compton, Sussex
•Mill, Rev. Dr.

Miller, Rev. C. Marlow, Essex

Miller, Rev. John, Worcestei Coll.
Milles, Rev. T. Tenterden, Kent
Millner, Rev. W. Bristol
Mills, I. J. Esq. Lexden Park
Mills, Rev. T. Gloucester
Milward, Rev. Hen. Parlton, Somerset
Minchiu, O. M. Esq. Dublin
Mittre, Rev. Gopal Chunder, Bishop's
Coll. Calcutta

•Moberly, Rev. Dr. Winchester
Money, Rev. Kirle E. A.

Monro, Rev. Edward, Oriel Coll.
•Moody, Rev. Henry R. Chartham, near
Canterbury

Moore, Rev. Arthur, Stratton, Glou¬
cestershire

Moorsom, Captain, Lowndes Square
fMoorsom, Rev. R. Seaham Vicarage,
Durham

Mordaunt, Sir John, Bart.

More, Rev, R. H. G. Larden Mall,

Shropshire

Morgan, Rev. J. P. C. Llangwyryfor
Morgan, Rev. J.

Morrice, J. Esq Sidcliff, near Sidmouth
Morrell, Baker, Esq. St. Giles, Oxford
Morrell, F. Esq. St. Giles, Oxford
•Morrell, Rev. G. K. St. John's
Morrison, J. Esq. Glasgow
•Morris, Rev. T. E. Ch. Ch.

Morton, Rev. M. C. Exeter Coll.
Morton, Mr. T. N. Boston
Mosse, Rev. S. T. Ashbourn, Derby¬
shire

•Mozley, Rev. Thomas, Cholderton
Mozley, H. Esq. Derby
Munby, Joseph, Esq. York
Murray, C. R. Scott, Esq. 1 1 , Cavendish
Square, London
Murray, Rev. James, London
Murray, F. II. Esq. Ch. Ch.

Murray, Rev. G. E. All Souls Coll.
Mushet, Robert, Esq.

Muskett, Mr. C. Bookseller, Norwich

SUBSCRIBED.

•2;!

Neave, Rev. H. L. Epping
•Needham, Hod. Mr. Trinity Coll.
Cambridge

NelsoD, Earl, Trinity Coll. Cambridge
•Nevile, Rev. Charles, Trinity Coll.
Newdigate, Mrs. Aubry, near Coventry
•New, Rev. F. T. Christ Church, St.
Pancras

•New York Society Library
New York Theological Seminary
Nevvcastle-on-Tyne Clerical Society
•Newman, Rev. YV. J. Tankersley,
Yorkshire

Newman, Rev. W. S. YVarwick
Newton, Mr. Croydon
Nichol, J. Esq. Islington
Nicholl, Rev. J. R. Greenhill, near
Barnett

•Nicholls, Rev. YV. L. Clifton, Bristol
•Nicholson, Rev. P. C. Leeds
•Nicholson, Rev. YVm.

Nicholson, Miss F. Rochester
•Nind, Rev. YV. Fellow of St. Peter’s,
Cambridge

Northcote, Rev. G. B. Exeter Coll.
•Northcote, Rev. J. S. C.C.C.
Norman, Rev. Hugh, Dunfanaghy
Norwich, Dean and Chapter of
Nunns, Rev. Thomas, Leeds
Nutt, Rev. Charles, Tiverton, near
Bath

•Nutt, Mr. D. Bookseller, Fleet Street

Oakeley, Rev. Sir Herbert, Bart.
Bocking

Oakey, Mr. H. Bookseller, Preston
O’Brien, Rev. II. Kelleshandra, Ireland
•O'Brien, Rev. Hewitt, Edgefield Rec¬
tory, Norfolk

O’Brien, S. August. Esq. Blatherwycke
Park, YVansford
O’Connell, Rev. A. Dublin
Ogilvie, Rev. C. A. D.D. Regius Pro¬
fessor of Pastoral Theology, Oxford
Ogle, J. A. M.D. Clinical Professor
of Medicine, Oxford
Ogle, Maurice, Esq. Glasgow
Ogle, Mr. Robert, Bookseller, Edin¬
burgh

Oliverson, R. Esq.

Ormandey and Son, Liverpool
tOrmerod, Geo. Esq. Sedbury Park,
Chepstow

tOrmerod, Rev. Thomas J. Brasenose
College

Osborne, J. Esq.

Oswald, Alexander, Esq.

Oswell, Rev. Lloyd, Stoulton, near
YVorcester

Oswell, Edward YV. Esq. YVanstead,
Essex

Ouvry, Rev. P. T.

Owen, Rev. E. YVendover
Oxenham, Rev. Nutcombe, Medbury,
Devon

Oxford Union Society

Oxley, R. D. Esq. Ripon, Yorkshire

Packe, Mrs. J. Richmond Terrace,
Reading

Page, Rev. Dr. Gillingham, Kent
Page, Rev. Cyril
Page, Rev. L. F. YYroolpit
Paget, Rev. E. F. Elford, Lichfield,
Chaplain to the Bishop of Oxford
Palk, Rev. YYrm. Ashcombe, Devon
Palmer, Rev. J.

SUBSCRIBED.

Palmer, Rev. W. Worcester Coll.
•Palmer, Rev. W . Magd. Coll.
Palmer, R. Esq.

fPalmer, G H. Esq. Lincoln’s Inn
Panting, Rev. R. Calcutta
Panting, T. Esq. Pembroke College
*Pa pi lion. Rev. John, Lexden, Colchester
Pardoe, Rev. J.

Parker, Rev. Charles
Parker, C. Esq. 41, Upper Bedford
Place

tParker, Rev. W. Appleton-le-Slreet
tPaikes, Rev. W.

Parkinson, Rev. J. P. Magd. Coll.
Parkinson, Rev. R. Manchester
Parlby, Rev. Hall
Parmixses, Rev. Geo. A. Plymouth
•Parsons, Rev. G. L. Benson
•Patteson, Hon. Mr. Justice
•Pattison, Rev. Mark, Lincoln Coll.
Paul, Rev. Charles, Bath
Paul, G. W. Esq. Magd. Coll.

Payne, Cornelius, Esq.

Payne, Randolph, Esq. Magd. Hall
1’eake, Rev. G. E. Taunton
tPearse, T. Esq. Magdalen Coll.
Pearson, the Very Rev. Hugh N. D.D.
Dean of Salisbury

Pearson, Rev. Charles, Knebworth,
Stevenage, Herts
Pearson, Rev. 11. VV. Guildford
Pearson, Rev. F. 'J'. Duckmanton, near
Chesterfield

Peck, J. Esq. Temple Combe
Peel, Rev. J. Prebendary of Canterbury
•Pelly, Rev. Theophilus, C.C.C.
'Penny, Rev. Edw. St. John's Coll.
•Peikins, Rev. B. R. Wotton-under-
Edge

Perrin, Rev. J. Stockenham
•Perry, Mr.

Petty, Mr. E. W. Bookseller, Plymouth
Peters, Rev. Henry, St. Johnlee
Northumberland

•Petheram, Mr. Bookseller, Chancery
Lane, London

Petley, Rev. Henry, Glynde Lewes

Sussex

Phelps, Rev. II. J). 'Farrington, Led¬
bury, Herefordshire

Phillipps, S. M. Esq.

Phillips, Rev. G. Queen’s Coll. Cam¬
bridge

Phillips, Rev. E. Clapham
•Phillips, Mr. John, Worthing
Phillipps, R. Biddulph, Esq. Longworth,
near Ledbury, Herefordshire
Phippen, Robt. Esq. Badgworth Court,
Somerset

tPigot, Rev. I. T. Wigan
•Pigott, Rev. G. Bombay
Pigott, Rev. J. R. Hughenden Vicarage,

Bucks.

Pinckard, Wm. Esq. Handley, Tdwcester
•Binder, Rev. J. II. Diocesan Coll.
Wells

Pirie, A. jun. Esq. Aberdeen
Platt, Rev. George
•Platt, T. P. Esq. Liphook, Hants
Plumer, Rev. J. J. Swallowfield,
Berks

Plummer, Rev. Mat. Hevvorth, Durham
tPlumptre, E. H. Esq. Univ. Coll.
Pocock, Mr. Bookseller, Bath
•Pocock, Rev. N. Queen’s Coll.

Pole, Rev. R. Chandos, lladbotirne,
Derby

•Pole, E. S. Chandos, Esq. Radbourne
Hall, Dei by

•Ponsonby, lion. Walter
•Poole, Rev. J. Knmore, near Bridge-
water

fPooley, Rev. M. Scotter
Pope, T. A. E-q. Jesus Coll. Cam¬
bridge

Popham.Rev. John, Chilton, Hungerford
Popham, Wm. Esq.

Porcher, Charles, Esq.

Portal, Melville, Esq. Ch. Ch.

Porter, Rev. Chas. Stamford
Porter, Henry, Esq. Winslade, Exeter
Ponman, Rev. F. B. Staple Fitzpaine,
Somerset

Pounlney, Rev. II. Wolverhampton
Povah, Rev. J . V.

Powell, Arthur, Esq.

•Powell, Chas. Esq. Speldhurst
Powell, Rev. II. T. Coventry
•Powell, Rev. Edw. Arnett, Ainpthill
•Powell, Rev. J. C.

SUBSCRIBERS.

Powell, John, Esq.

Powell, Rev. Rob. Worcester Coll.
Power, Mr. Pembroke Coll. Camb.
•Powles, Rev. R. Cowley, Exeter Coll.
Pownall, Rev. C. C. B. Milton Ernest
•Prescott, Rev. T. P. Portsmouth
Pressley, Rev. Mr. Fraserburgh, Aber¬
deenshire

•Prevost, Rev. Sir George, Bart. Oriel
Coll.

'Price, Rev. B. Pembroke Coll.
Prickett, Rev. M. Trinity Coll. Cam¬
bridge

Pridden, Rev. W. Broxted, Essex

Prideaux, - Esq.

Puckle, Rev. John, Dover
Pym, Rev. F. Plymstock, Devon

Radcliffe, Rev. J. F. Hugglescote
Ramsay, Rev. E. B. St. John’s Chapel,
Edinburgh

Randall, Rev. H. G. Queen’s Coll.
Randall, R. W. Esq. Ch. Ch.
•Randolph, E. Esq. Jesus Coll-
Cambridge

•Randolph. Francis. Esq. St. John’s
College, Cambridge
Randolph, Rev. G. Coulsdon, Croydon
•Randolph, Rev. Herbert, Abbotsley,
St. Neol's, Hunts

Randolph, Rev. Thomas, Hadham,
Herts.

Randolph, Rev. E. J.Tring, Herts.

Rashdall, Rev. John, Exeter
•Raven, Rev. V. Magd. College,
Cambridge

•Rawle, Mr. Trinity Coll. Cambridge
Rawlins, Rev. C. Allerthorpe, Pock-
lington

Ray, Rev. H. W. Kendal
Rayer, Rev. ffm. Tiverton
Rayleigh, Right Hon. Lord, Terling
Place, Essex

Reece, Rev. James, Tinsley
Reed, Rev. Christ. Tynemouth
Reid, Rev. C. B. Teynham, near Sit-
tingbourne

•Relton, Rev. J. R. Tewkesbury
Rew, Rev. Chas. Maidstone
Rhodes, M. J. Esq. Stanmore, Mid¬
dlesex

•Rice, H. Esq. Highfield, near
Southampton

•Richards, Rev. J. L. D.D. Rector of
Exeter College

Richards, Rev. £. T. Farlington
Richards, Rev. George, Warrington
Richards, Rev. Henry, Horfield, near
Bristol

Richards, Rev. Upton
Richards, Rev. H. M. Churchill,
Chipping Norton, Oxon.

Rickards, Rev. J. Stowlingtoft
Ricketts, Rev. F.

Riddell, Rev. J. C. B. Harrietsham,
Maidstone

Ridings, Mr. George, Bookseller, Cork
Ridley, Rev. W. H. Ch. Ch.

Ripon, Veiy Rev. the Dean of,
Dawlish

Ritson, J. Esq. Jesus Coll. Camb.
Roberts, L. Esq. Whilewell Clitheroe,
Lancashire

Robertson, J. Esq. D.C.L. Doctors’
Commons

•Robertson, Rev. J. C. Trinity Coll.

Camb. Beakesbourne, nr. Canterbury
Robertson, Rev. J. C. University Coll.
•Robson, Rev. J. U. Winston, Suffolk
•Robinson, Rev. C. Kirknewton, near
Wooler, Northumberland
Robinson, Rev. R. B. Lytham Preston,
Lancashire

SUBSCRIBERS.

.Robinson, Rev. C. W. Hoton, Leices¬
tershire

Robins, Rev. S. Shaftesbury
Robin, Rev. Philip R. Bolton, Lanca¬
shire

Rochester, Very Rev. the Dean of
•Rodmell, Rev. John, Burford, Salop
Rodd, Rev. C. North Hill
Rndwell, Mr. Bookseller, Bond Street
Rogers, Edw. Esq. Blackheath
Rogers, Rev. John, Canon of Exeter
Rohde, Mrs. Eleanor, Croydon
Romney, Rev. F. H. near Worcester
Rooper, Rev. Wm. Abbots’ Riplon
•Rose, Rev. H. H. Eardington, Bir¬
mingham

Rothfield, Rev. John M.

Round, Rev. James F. Colchester
Routh, Rev. Martin Joseph, D.D. Presi¬
dent of Magdalen Coll.

Rowe, W. Esq. Rockwell, Tipperary
Rump, James, Esq. Swanton Morley,
Norfolk

Rusher and Johnson, Messrs. Booksellers,
Reading

Russell, J. Watts, Esq. Ilam Hall
Russell, Rev. M. Watts, Benefield,
Oundle

tRussell, Mr. Bookseller, Aberdeen
Russell, Rev. J. F. Enfield
Russell, Rev. Samuel Henry
Ryder, Rev. G. D. Easton, Hants
•Ryder, T. D. Esq. Oriel Coll.

Salter, Rev. John, Iron Acton, Bristol
Sampays, A. J. Esq. Fulham

Sanders, Rev. John, Liverpool
Sanders, Rev. Lloyd, Exeter
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Manchester

Sandham, J. M. Esq. St. John’s Coll.
Sandilands, Rev. R. S. B.

Saunders, Rev. A. P. Charterhouse
Saunder, Rev. J. Sidney Sussex Coll.
Camb.

Savage, Rev. W. St. Mary’s Church,
Torquay

Scadding, Rev. II. Chaplain to Bishop
of Toronto
Schneider, Rev. H.

Scobell, Rev. John, Southover, Lewes
Scott, II. B. Esq. Honiton
Scott, Rev. John
•Scott, Rev. R. Balliol Coll.

Scott, Rev. W.

fScudamore, Rev. W. E. Ditchinghjm,
Bungay

Selwyn, Rev. Wm. Ely
•Sewell, Rev. J. E. New Coll.

Seymour, Rev. Sir J. H. Bart. North-
church, Herts

Seymour, Rev. Richard, Ivinwartou,
Alcester

Shadwell, Rev. J. E. Southampton
Sharp, Rev. John, Horbury
Sharp, Rev. W. Addingham, Cumber¬
land

•Sharpe, Rev. W. C. Marlborough
Sharpies, Rev. T. Blackburn
Shaw, Rev. E. B. Narborough, Leices^
tershire

Shaw, Rev. Morton, Hawkhurst, Kent
tShaw, Rev. G. Fen Drayton
Shearly, W. J. Esq. St. Peter's Coll.
Cambridge

Shedden.S. Esq. Pembroke College
Shepherd, Rev. Samuel
Sheppard, J. H. Esq. Queen’s Coll.
tSheppard, W. Esq. Oriel Coll.
Sheppard, Rev. F. Clare Hall, Camb.
•Sherlock, Rev. H. H. Ashton, in
Win wick

Sherwood, Rev. Mr.

•Shillibeer, Mr. John, Oundle
Shipton, Mr. Thos. Bookseller, Chel¬
tenham

SUBSCRIBERS.

tShort, Rev. Augustus, Ravensthorpe,
Northamptonshire
Short, Rev. T. Trinity Coll.

Shortland, Rev. H. V. Twinstead, near
Halsted

Snow, Rev. D. Blundford
Sidebottom, Rev. W. Buckden
Sidgwick, C. Esq. Skipton Castle, York,
shire

*Simms, Rev. E. Great Malvern
Simpson. Rev. J. D. Sidney Sussex Coll.
Camb.

•Simpson, Rev. Joseph, Shrewsbury
Simpson, Rev. T. W. Thurnscowe Hall
Simpson, R. Esq. Mitcham, Surrey
Sinclair, Rev. John, Chaplain to the
Bishop of London
Sittingbourne Reading Society
Skinner, F. Esq.

Skipsey, Rev. Mr.

Skrine, Rev. Harcourt, Wadham Coll.
Sladen, Rev. E. H. M. Bockleton,
Worcestershire

Slocombe and Simms, Messrs. Leeds
Smart, Thomas, Esq.

Smirke, Sir Robert

S nilh, Andrew.M.D. Fort Pitt, Chatham
tSmilh, Rev. Dr. Leamington
Smith, Rev. Jeremiah, Long Buckby,
Northampton

Smith, Rev. E. O. Hulcote, near
Woburn

Smith, Rev. John, Newhaven
Smith, Rev. E. II. Jersey
Smith, Rev. J. C. Castle Cary,
Somerset

Smith, Rev. H. R. Somers, Little Bentley,
Essex

•Smith, Rev. John, Bradford
Smith, Rev. Edward, Booking
•Smith, R. P. Esq. Pembroke College
Smith, Rev. Mr. Greenock
•Smith, Rev. S. Selby, Yorkshire
Smith, S. Esq. Univ. Coll. Durham
Smith, Henry, Esq.

Smith, Rev. Joseph, Trinity Coll.
Smyth, Rev. II. Fenor Glebe, John¬
stown, Ireland

Smythe, Rev. P. M. Tanworth, Henley
in Arden

Snow, Rev. D. Blandford
Soltau, Mr.

Somers Cocks, J. S. Esq.

Somers, Right Hon. Countess
Southby, Rev. Dr. Bulford, Amesbury
•Sotheby, Rev. T. H.

Southouse, Rev. George, Oriel Coll.
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Sparkes, Rev. Chas. Chesterford, Saffron
Walden

Sparkes, Rev. E. Hapton Parsonage,
Long Stratton

•Spencer, Rev. W. J. Starsten, Norfolk
Spreat, Mr. Bookseller, Exeter
Spry, Rev. John Hume, D.D. Oriel
Coll. Rector of St. Mary-le-bone
•Stackhouse’s Library, the Trustees of
Stacy, Rev. Thomas, Cardiff
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St. Andrew's University
Stanfield, Mr. J. Bookseller, Wakefield
Stanley, Rev. E. Rugby
Stanton, Richard, Esq. Brasenose Coll.
Statter, Rev. Jas. Lindale
Staveley, J. Bookseller, Nottingham
Stebbing, Rev. Dr.

Steel, Rev. H. W. Mathern, Mon¬
mouthshire

Stephens, Rev. C. L. Kencott
Stephenson, G. H. Esq.

Stevens, Rev. M. F. T. Thornbury
Stevens, Rev. R. Culver
•Stevenson, Mr. T. Bookseller, Camb.
Stewart, Mr. Pembroke Coll. Cambridge
Stewart, S. B. Esq. Brase-nose Coll.
Stewart, Mr. 5, Park Crescent, Torquay
Stcckdale, Rev. Henry, Misterton
Stockham, Rev. J. H. Ponighill
Stokes, Scott N. Esq. Trin. Coll. Camb.
•Stonard, Rev. Dr. LHverstone
•Storer, Rev. John, Hawksworth, Notts
Story, A. B. Esq. St. Alban’s
Storks, T. F. Esq. Jesus College, Camb.
Stracey, W. J. Esq, Wells Theol. Coll.
•Street, Joseph, Esq. South Sea House
Stieet, Rev. A. W. Bishop's College,
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Street, Rev. J. C. Plymouth
Strong, Mr. W. Bookseller, Bristol
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Surridge, Rev. Dr.

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Sutton, Rev. K. S. Exeter Coll.
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tonshire

•Swainson, C. A . Esq. Fellow of Christ’s
Coll. Cambridge
Swan, — Esq. Clifton
Swayne, Rev. R. G. Slymbridge,
Gloucestershire
•Swete, Rev. B. Cork
Swete, Rev. Wm. Downgate, Sandhurst
Sykes, G. M. Esq. Downing Coll. Camb.
t Symons, Rev. B. P. D.D. Warden of
Wadharn Coll.

•Tail, Rev. Dr. Head Master of Rugby
School

Talbot, Hon. and Rev. W. C. Ingestrie,
Lichfield

Talbot, Rev. G. Bristol

Tarbutt, Rev. Arthur, St. Mary's, Reading

FTate, Rev. Frank, University Coll.

Tatham, Rev. Arthur

Taylor, A. Esq. Queen’s Coll.

Taylor, Miss, London Road, Brighton,
(C/rrysostom)

Taylor, Rev. M. J. Harold, Bedfordshire
Taylor, Rev. Joseph, Dukinfield, near
Manchester

Taylor, Rev. Robert, Leeds

•Tennant, Rev. Wm.

Temple, The Hon. the Society of the
Inner

•Theodosius, J. II. Christ’s College,
Cambridge

Thomas, Rev. C. N. St. Columb’s
•Thomas, Rev. R. Bancroft's Hospital,
Mile End

Thomas, Rev. R. Blue Hayes
Thompson, Rev. E. II. St. James’s,
Westminster

•Thompson, Rev. Sir H. Bart. Fareham
•Thompson, Rev. W. II. Trinity Coll.
Cambridge

Thompson, Captain, R. N. Hayes’ Com¬
mon, Kent

Thompson, Mr. G. Bookseller, Bury St.
Edmunds

Thomson, Rev. George, Abbot's Anne,
Andover

• Thornton, If. S. Esq. Battersea Rise
Thornton, Rev. W. J. Llanwarne,

Hereford

Thornton, Rev. Spencer, Windover,
Bucks

Thorold, Mr. W. Barnstaple
•Thorp, Rev. Henry, Topsham
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Thwaytes, Rev. J. Carlisle
Thynne, Rev. Lord Chas. Longbiidge
Deverill, Warminster
tTickell, G. Esq. University Coll.
Tidswell, Rich. Esq. Upper Clapton
Timins, Rev. Henry
Tindale, J. Esq. Huddersfield
Tindal, 11. Esq. Brasenose Coll.

• Todd, Rev.J. H. D D. Trinity College,

Dublin

Tomkyns, Rev. John, Greenford
Tomlinson’s Library, Newcastle-on -Tyne
Tonge, George, Esq.

Toovey, Mr. Bookseller, London
•Tottenham, Rev. E. Bath
Townsend, Rev. George, Prebendary of
Durham

•Townsend, Rev. G. F. Brantingham,
Yorkshire

1'renow, Rev. F. W. near Worcester

• Tripp, Rev. II. St. Columba's, Navan,

I reland

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Tristram, B. Esq. Lincoln
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Trollope, Rev. Arthur
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’Truro Theological Library
Tucker, Rev. M.jun.

Tufnell, Rev. G. Wormingford, near
Colchester

•Turbitt, Rev. W. Halford
Turner, John, Esq. Balliol Coll.

Turner, Rev. Chas. Kidderminster
Turner, Rev. J. Stourbridge
Turner, Rev. J. F. Exeter
Turner, Sharon, Esq.

Turner, Rev. Thomas, Exeter Coll.
Turner, Rev. W. H. Norwich
Twiss, A. O. Esq. Boyle, Ireland
Twopeny, Rev. D. S. Sittingbourne
•Tyler, Rev. James Endell, Rector of
St. Giles in the Fields
Tyndale, Rev. H. A. Westerham, Kent
•Tyrrell, Rev. W. Beaulieu, near
Southampton
Tyrrell, T. Esq.

Tytler, Patrick Fraser, Esq.

Underhill, Mr. E. B. Oxford
University of Glasgow

Upton, Rev. J.S. Wentworth, Rotherham
tUtterton, Rev. J. S. Oriel Coll.

Vaux, Rev. Bowyer, Collegiate Church,
Wolverhampton

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Venables, Rev. E. Hurst Moneaux,
near Brighton
Vernon-Ilarcourt, Rev. L.

Vicars, Rev. M. Exeter
Vickerman, C. R. Esq
Vickers, Ven. Archdeacon, Chetton,
Bridgenorth
Vickery, Mr. Bristol
Vigne, Rev. H. Sunbury, Middlesex
•Vizard, John, Esq.

Vogan, Rev. T. S. L.

Vyvyan, Rev. V. F. Withiel, Cornwall

Wainwright, Rev. Dr. Boston, U. S. A.
Wagner, A. Esq. Trinity College,
Cambridge

Walford, Rev. Oliver, Charterhouse
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Walker, C. H. Esq. Exeter Coll.
Walker, E. Esq. Lincoln Coll.

Walker, Rev. G. A. Alverthorpe,
Wakefield

Walker, Rev. R. Wadham Coll.
Walker, Rev. T. Bickleigh, Plymouth
Walker, Rev. Thos. Clipstone, Market
Harborough

Walker, Mr. Queen’s Coll. Cambridge

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* Walker, Rev. Thos. Christ’s Coll. Cam¬
bridge

Wall, Rev. Henry, Vice-Principal of
St. Alban Hall

Wallace, Rev. Geo. Canterburv
Wallas, Rev. John, Queen's Coll.
Walliuger, Rev. W.

Wallis, Mr. H. Bookseller, Cambridge
Walter, J. Esq. Exeter Coll.

Walter, Rev. Ed tv. Langtou Rectory,
Horucastle

Walter, Rev. Ernest, Tachbrook
Walter, Rev. Keats
Walthamstow Library
•Walton, Rev. Dr. Birdhook
Ward, Right Hon. Lady, Himley Hall
Ward, Rev. R. Skipton
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Dorchester

Ward, Rev. W. C. Brome, Suffolk
Wardroper, Rev. Charles, Gloucester
Ware, Rev. H. Ladock, near Truro
Warren, Rev. Z. S. Beverley
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Sussex

Wason, James, Esq. Stroud
Watkins, Rev. W. Chichester
Watkins, Rev. Henry, South Mailing,
Lewes

Watson, Joshua, Esq.

Watson, Rev. J. D. Guilsborough,
Northampton

Watson, Rev. Alex. Cheltenham
Watson, Rev. Geo. Etherley, Durham
Watts, Rev. John, Tarrant Gunville,
Blandford

Watts, Richard, Esq. Clifton House,
Workington
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Webb, J. W. Esq. Clare Hall, Camb¬
ridge

•Webster, Rev. William, Christ’s Hospital

•Weguelin, Rev.
Arundel

W. Stoke, near

Wenham, S.
College

Esq. Magdalen

•Wells, Rev.
Kent

B. Woodchurch,

Wells, F. F. Esq. Cambridge
Wells, Rev. W. St. Martin’s, Liverpool
•West, Hon. and Rev. R. W. Balliol
Coll.

M esthorp, Rev. John, Sudbury
W heatley, C. B. Esq. Mirfield, near
Dewsbury

Wheeler, Mr. Bookseller, Oxford
White, P. Esq.

White, Rev. W. S.

White, Rev. R. M. Aveley, Essex
V\ hite, Rev. R. Longridge, near

Preston

White, Mr. W. Pall Mall
Whitford, Rev. R. W. Madras
•Whitfield, Rev. G. T. Bockleton
Whitmore, Mr. Bookseller, Man¬
chester

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tWickens, Rev. II.

Wight, Isle of, Clerical Library
Wigson, Rev. W. Coggeshall, near

Kelvedon

•Wilberforce, Rev. H. East Farleigh,
Kent

Wilberforce, Ven. Robert, Archdeacon
of the East Riding of Yorkshire,
Burton, Agnes, Driffield
Wilde, Rev. S. D. Fletching, near

Uckfield

Wilkin, Rev. Mr. Bole, Gainsborough
Wilkins, Rev. J. M. Southwell,

Notts.

Wilkinson, Rev. M. Butlerwick
Wilkinson, C'has. Esq. Trin. College,
Cambridge

Williams, Rev. E. T. Exeter Coll.
•Williams, Rev. G. King’s Coll. Cam¬
bridge

•Williams, Matthew D. Esq.

Williams, Sir John, Bart. Bodelwyd-
dan

Williams, Rev. 1. Trinity Coll.

Williams, Rev. F. D. Great Wishford,
Wilts

Williams, Rev. J. West Hackney
Williamson, Rev. R. H. Hurworth,
Newcastle-ou-Tyne
•Williams, Robert, Esq.

•Willis, Rev. A. Ludlow

SUBSCRIBERS.

Willis, H. Esq. Catherine Hall, Cam¬
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W block, Rev. W. W. Ware
Wilson, Rev. John, Trinity Coll.
•Wilson, Rev. R. F. Hursley, near
Winchester

Wilson, Robt. Esq. Magdalen Hall
Wilson, Thomas, Esq. Bath
W’ilson, Rev. Charles T. Magdalen
Hall

Wilson, Walter, Esq. Bath
Wilson, J. H. Esq. King’s College>
London

Winchester, The Dean and Chapter of
tWinchester, Rev. W. Ashelworth,
Gloucester

tWingfield, Rev. William
W’inlerbottom, J. Esq.

Wise, J. A. Esq. Clayton Hall, Sta-
fordshire

W'ise, Rev. Henry, Offchurch
Wither, Rev. W. B. Otterbourne,
Hants

•Withers, Rev. Geo. Calcutta
Witts, Rev. Edw. F. Upper Slaughter,
Gloucestershire

Wix, Rev. E. Archdeacon of New¬
foundland

Wood, C. Esq. Univ. Coll. Durham
Wood, Rev. G. Newcastle
Wood, Rev. H. Fenstanton, near
St. Ives

W^ood, Rev. H. O.

Wood, Rev. J. R. St. James’s Palace
Wrood, Rev. R. Broughton, Manchester
Wood, Rev. Jas. Settrington, near
Mahon

Wood, Mrs. W. Tunbridge Wells
Woodcock, H. Esq. Bank House,
Wigan

Woodford, Rev. Russell, Bishop’s Coll.
Bristol

Woodgate, Rev. Henry A. St. John’s
College

Woodham, C. B. Esq. St. John’s Coll.
Cambridge

Woods, Rev. G. H. West Dean, Chi¬
chester

Woods, Rev. P. Dublin
•Woodward, Alex. Esq. Catherine Hall,
Cambridge

•Woodward, Rev. F. B.

Woodward, Rev. J. H. Bristol
fWoollcombe, E. C. Esq. Oriel Coll.
Woollcombe, Rev. Wrn. W. Exeter
College

W'oollcombe, Rev. Louis, Exeter
College

Woollcombe, G. Esq. Ch. Ch.
t Wordsworth, Rev. Dr. Buxtad,
Uckfield

•Wordsworth, Rev. Chas.SecondMaster
of Winchester School
Wordsworth, Rev. C. F. Gillingham,
Dorset

Worthy, Rev. C. Exeter
Wray, Rev. Cecil, Liverpool
Wrench, Rev. Frederick, Stowting
Rectory, Ashford
Wright, Rev. J. A.

Wright, Rev. T. B. Wrangle Vicarage,
near Boston

Wright, H. P. St. Peter’s College,
Cambridge

Wright, Rev. T. P. Hackney
Wright. Rev. R. R.

Wyatt, Rev. W.Snenton, Notts.
Wylde, Rev. T. Bellbroughton,
Worcestershire

W’ylde, Rev. C. E. Sheerness
• Wynter.Rev.Dr. Presidentof St.John’s
Coll.

•Wynter, Rev. J. C. St. John’s
College

SUBSCRIBERS.

Yard, Rev. J. Havant Young, Rev. R. G.

Yates, Dr. Brighton

Yates, Rev. E. T. Aylsham, Norfolk

Young, Rev. P. Hursley, nr. Winchester ZordifFe, T. Esq.

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Full text of "Vol. 22 : Library of the fathers of the Holy Catholic church, anterior to the division of the east & west, translated by members of the English church"

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